\ 


N 


LIBRARY  OF  PRINCETON 

m  I  7  2008 

THEOLOGICAL  SCMWARY 


BX8069  .K7  1868 

Krauth,  Charles  Porterfield, 

1823-1883. 

Augsburg  confession  : 

literally  translated  from 

the  original  Latin. 


,4B^fci£^'''^  ^^""^ 


>^  /^^ 


THE 


JUN  2  7  2008 


THHOLOGICAL  SEMINAR 

AUGSBURG  CONFESSION, 


LITERALLY   TRANSLATED   FROM   THE   ORIGINAL   LATIN. 

WITH    THE   MOST   IMPORTANT   ADDITIONS  OP 

THE  GERMAN   TEXT   INCORPORATED: 

XOOXTHEB  WITH 

THE    GENERAL    CKEEDS; 


Ain> 


AN  INTRODUCTION,  NOTES,  AND  ANALYTICAL  INDEX. 


BT 

CHARLES  P.  KRAUTH,  D.D., 

NORTON  PE0FE8S0B  IN  THE  THEOIOGIOAI.  SEMINARY  OF  THE  EVANGEUOAL 
LUTHERAN  OHUROH,  PHILADELPHIA. 


PHILADELPHIA: 

Tract  and  Book  Society  of  St.  John's  Evangelical 

Lutheran  Church. 

LUTHERAN   BOOKSTORE, 

807  Vine  Street. 

18  6  8. 


CAXTON  PRESS  OF  SHERMAN  k  CO., 
PHIIiADELPHIA. 


adyepvTiseme:n't. 


For  the  edification  of  its  members  in  the  Doctrines  of  our  Church, 
and  to  have  within  reach  of  all  a  complete  and  approved  edition, 
in  English,  of  the  great  Augsburg  Confession, — the  fundamental 
Confession  of  Protestant  Christianity, — Tfie  Tract  and  Book  Socieiy 
of  St.  John's  Evangelical  Lutheran  Church,  of  this  city,  two  years 
ago,  entered  into  arrangements  to  have  this  desideratum  supplied. 
The  book  has  been  delayed  beyond  anticipation.  The  Board  of 
Managers  regret  that  they  have  been  unable  to  present  it  sooner; 
but  they  congratulate  the  members  of  the  Society,  and  the  Church 
at  large,  that,  in  the  good  Providence  of  God,  they  now  have  it  in 
their  power  to  deliver  an  English  edition  of  our  Confession,  at  once 
complete  in  itself,  and  accompanied  with  an  Introduction  and 
!No*es,  which  will  doubtless  be  appreciated  according  to  their  ex- 
alted worth.  Numerous  have  been  the  issues  of  our  Society  during 
the  many  years  of  its  existence,  but  none  of  them  are  at  all  to  be 
compared  with  this,  in  the  importance  of  the  place  which  it  is  to 
fill,  or  in  the  labor,  scholarly  care,  and  valuable  learning  which 
have  been  bestowed  upon  it.  May  the  Lord  bless  it  to  the  good  of 
all  into  whose  hands  it  may  come  ! 

A  lasting  debt  of  gratitude  is  due  to  Dr.  C.  P.  Krauth  for  the 
very  able  manner  in  which  he  has  prepared  what  is  herewith  re- 
spectfully submitted  by 

The  Board  of  Managers. 

Philadelphia,  April,  1868. 


INTRODUCTION. 


§  1.   THE  NATURE  AND  NECESSITY  OF  CREEDS. 

The  Holy  Scriptures  are  a  perfect  rule  of  faith.  Be- 
eauBe  they  are  such  they  beget  a  true  faith  in  the  heart 
which  receives  them  aright.  The  faith,  thus  begotten, 
instinctively  expresses  itself  in  words.  Those  words, 
whether  simply  thought  in  the  mind,  uttered  with  the 
lips,  written  by  our  own  hand,  or  assented  to  when  writ- 
ten by  another,  are  a  Creed.  A  Christian  Creed  is  simply 
the  human  expression,  oral  or  mental,  of  the  faith  which 
has  been  received  from  God's  Word.  When,  indeed, 
there  can  be  and  is  no  dispute  whatever,  on  the  part  of 
any  one,  as  to  the  meaning  of  God's  Word,  its  own  lan- 
guage is  the  most  perfect  mode  of  expressing  our  faith. 
Then,  and  then  only,  is  it  true  that  the  Bible  is  our 
Creed.  But  when  there  can  be  and  is  a  dispute  as  to 
the  meaning  of  certain  words  in  it,  we  can  no  longer  ex- 
press our  Creed  or  Confession  in  its  words,  because,  as 
the  object  of  a  public  Confession  is  to  testify  to  others 
what  we  hold,  and  the  very  words  we  use  are  under- 
stood in  more  senses  than  one,  we  do  not  really  confess 
or  testify  by  using  them — as  some  will  understand  them 
in  one  sense,  and  others  in  another.  In  this  case  we 
conceal  our  faith,  instead  of  making  it  known.  When 
God  uses  words  to  exj)ress  His  mind,  they  are  a  rule  of 
faith  because  His  meaning  is  absolute  truth.  When  we 
use  these  same  words  to  express  our  mind  they  are  but 
a  Creed,  for  we  use  them  as  we  understand  them,  and 
that  understanding  may  be  incorrect.     When  He  uses 

(iii) 


IV  INTRODUCTION. 

them  the  question  is,  What  does  He  mean?  and  what 
He  means,  is  the  rule  of  faith.  When  we  use  them  the 
question  is,  What  do  we  mean?  and  what  we  mean,  is 
our  Confession  of  faith.  As  a  rule  of  faith  the  Word  of 
God  is  absolute  truth,  but  the  meaning  intended  in  the 
use  of  those  very  same  words,  by  an  errorist,  may  be 
false.  When  our  Lord,  for  instance,  says  the  wiclied 
shall  "go  away  into  everlasting  punishment,"  his  words 
are  a  rule  of  faith,  and  bind  us  to  believe  that  there  shall 
be  literally  no  end  to  the  misery  of  the  wicked;  but 
when  a  Universalist  uses  these  same  words  as  his  Creed, 
they  mean  the  very  reverse  of  what  the  Saviour  meant; 
their  sense,  as  a  Universalist  Creed,  is  exactly  the  oppo- 
site of  their  sense  as  a  divine  rule  of  faith,  and  so  used 
they  cease  to  mean  the  truth. 

g  2.   EAELY  CREEDS. 

Not,  therefore,  as  opposed  to  the  supreme  authority 
of  the  Word  of  God,  but  as  the  result  of  recognizing  it, 
not  to  set  up  the  opinions  of  man  against  divine  truth, 
but  to  prevent  their  being  thus  set  up,  to  show^that  she 
has  taken  to  her  inmost  heart  the  faith  set  forth  in  the 
Holy  Scriptures,  the  Church,  from  the  beginning,  has 
had  Creeds,  or  statements  of  faith.  The  oldest  and  most 
universally  received  of  these  is  the  Apostles'  Creed,  so 
called,  not  because  it  was  written  by  them,  but  because 
it  is  a  summary  of  their  teachings.  Our  blessed  Lord 
himself  gave  the  germ  of  the  Apostles*  Creed,  both  as  to 
its  substance  and  its  form,  when  He  ordained  his  Apos- 
tles to  go  into  all  the  world,  and  to  make  disciples  of  all 
nations,  by  baptizing  them  into  the  name  of  the  Father, 
Son,  and  Holy  Ghost,  teaching  them  to  observe  all  things 
whatsoever  he  had  commanded  them.  Next  to  the  Apos- 
tles' is  the  NiCENE  Creed,  so  called  from  the  j^lace  at 
which  the  General  Council  met  at  which  it  was  set  forth. 
The  third  General  Confession  is  the  Athanasian  Creed, 
which,  tho^h  not  the  work  of  Athanasius,  correctly 


INTRODUCTION.  V 

exhibits  the  great  doctrines  which  he  so  earnestly  main- 
tained. These  three  Creeds  the  Lutheran  Cburcli  ac- 
cepts as  her  own,  and  by  them  testifies  to  her  historical 
unity  with  the  Ancient  Church. 

g  3.   KOMANISM  AND  ITS  CREED. 

An  age  of  darkness  is  a  creedless  age ;  corruption  in 
doctrine  works  best  when  it  is  unfettered  by  an  explicit 
statement  of  that  doctrine.  Between  the  Athanasian 
Creed  (probably  about  A.D.  434)  and  the  sixteenth  cen- 
tury, there  is  no  new  General  Creed.  Error  loves  ambi- 
guities. In  the  contest  with  Rome  the  Reformers  com- 
plained bitterly  that  she  refused  to  make  an  explicit 
official  statement  of  her  doctrine.  "  Our  opponents/' 
says  the  Apology,*  "do  not  bestow  the  labor,  that  there 
may  be  among  the  people  some  certain  statement  of  the 
chief  points  of  the  ecclesiastical  doctrines."  Just  in  pro- 
portion to  the  blind  devotion  of  men  to  Popery  were 
they  reluctant  to  have  its  doctrines  stated  in  an  author- 
ized form,  and  only  under  the  compulsion  of  a  public  sen- 
timent which  was  wrought  by  the  Reformation,  did  the 
Church  of  Rome  at  length  convene  the  Council  of  Trent. 
Its  decisions  were  not  completed  and  set  forth  until 
seventeen  years  after  Luther's  death,  and  thirty-three 
years  after  the  Augsburg  Confession.  The  proper  date 
of  the  distinctive  life  of  a  particular  Church  is  furnished 
bj^  her  Creed.  Tested  by  the  General  Creeds,  the  Evan- 
gelical Lutheran  Church  has  the  same  claim  as  the  Ro- 
mish Church  to  be  considered  in  unity  with  the  early 
Church, — but  as  a  particular  Church,  with  a  distinctive 
bond  and  token  of  docjtrinal  union,  she  is  more  than 
thirty  years  older  than  the  Romish  Church.  Our  Church 
has  the  oldest  distinctive  Creed  now  in  use  in  any  large 
division  of  Christendom.  That  Creed  is  the  Confession 
of  Augsburg.     Could  the  Church  have  set  forth  and  main- 

*  231,  43. 
1* 


VI  INTRODUCTION. 

tained  snch  a  Confession  as  that  of  Augsburg  before  the 
time  over  which  the  Dark  Ages  extended,  those  Dark 
Ages  could  not  have  come.  There  would  have  been  no 
Eeformation,  for  none  would  have  been  needed. 

§4.   THE  AUGSBURG  CONFESSION:  PKELIMINAKIES 
TO  PREPARATION  OF.   . 

The  mighty  agitations  caused  by  the  restoration  of 
divine  truth  by  Luther  and  his  great  co-workers,  had 
led  to  attempts  at  harmonizing  the  conflicting  elements, 
especially  by  action  at  the  Diets  of  the  Empire.  At  the 
Diet  of  Worms  (1521)  Luther  refuses  to  retract,  and  the 
Edict  goes  forth  commanding  his  seizure  and  the  burn- 
ing of  his  books;  at  the  Diet  of  Nuremberg  (1522)  Chere- 
gati,  the  Papal  Nuncio,  demands  the  fulfilment  of  the 
Edict  of  Worms,  and  the  assistance  of  all  faithful  friends 
of  the  Church  against  Luther.  The  first  Diet  at  Spires 
(1526)  had  virtually  annulled  the  Edict  of  Worms,  by 
leaving  its  execution  to  the  unforced  action  (Jf  the  dif- 
ferent Estates,  and  it  promised  the  speedy  convocation 
of  a  General  Council,  or  at  least  of  a  National  Assembly. 
The  second  Diet  at  Spires  (1529)  quenched  the  hopes  in- 
spired by  this  earlier  action.  It  decreed  that  the  Edict 
of  Worms  should  be  strictly  enforced  where  it  had  al- 
ready been  received;  the  celebration  of  the  Romish  Mass 
protected,  and  the  preachers  bound  to  confine  them- 
selves to  the  doctrine  of  the  Eomish  Church  in  their 
teachings.  The  Protest  of  the  Evangelical  Princes 
against  this  decision,  originated  the  name  Protestants. 

The  Protestant  Princes  made  their  appeal  to  a  free 
General  Council.  Charles  V,  after  vainly  endeavoring 
to  obtain  the  consent  of  the  Pope  to  the  convocation  of 
a  General  Council,  summoned  the  Diet  at  Augsburg, 
promising  to  appear  in  pei'son,  and  to  give  a  gracious 
hearing  to  the  whole  question,  so  that  the  "one  only 
Christian  truth  might  be  maintained,  that  all  might  be 
subjects  and  soldiers  of  the  one  Christ,  and  live  in  the 


INTRODUCTION.  VU 

fellowship  and  unity  of  one  Church."  To  this  end  the 
Emperor  directed  the  friends  of  the  Evangelical  faith  to 
prepare  for  presentation  to  the  Diet,  a  statement  on  the 
points  of  division. 

In  consequence  of  this  order  of  the  Emperor,  the 
Elector  of  Saxony,  who  was  the  leader  of  the  Evangeli- 
cal Princes,  directed  Luther,  in  conjunction  with  the 
other  theologians  at  Wittenberg,  to  draw  up  a  summary 
of  doctrine,  and  a  statement  of  the  abuses  to  be  corrected. 
The  statement  drawn  up  in  consequence  of  this,  had,  as 
its  groundwork,  Articles  which  were  already  prepared; 
and  as  the  Augsburg  Confession  is  the  ripest  result  of  a 
series  of  labors,  in  which  this  was  one,  and  as  much  con- 
fusion of  statement  exists  on  the  relations  of  these  labors, 
it  may  be  useful  to  give  the  main  points  in  chronological 
order. 

1.  1529.  October  1,  2,  3.  The  Conference  at  Mar- 
burg took  place  between  Luther  and  the  Saxon  divines 
upon  the  one  side,  and  Zwingle  and  the  Swiss  divines  on 
the  other.  Luther,  in  conjunction  with  others  of  our 
great  theologians,  prepared  the  XV  Marburg  Articles, 
October,  1529.  These  Articles  were  meant  to  show  on 
what  points  the  Lutherans  and  Zwinglians  agreed,  and 
also  to  state  the  point  on  which  they  did  not  agree,  and 
as  a  fair  statement  of  the  points,  disputed  and  undis- 
puted, were  signed  by  all  the  theologians  of  both  parties. 

2.  1529.  Oct.  16.  On  the  basis  of  these  XY  Articles 
were  prepared,  by  Luther,  with  the  advice  and  assistance 
of  the  other  theologians,  the  XXII  Articles  of  Schwa- 
bach,  so  called  from  the  place  at  which  they  were  pre- 
sented. 

3.  1529.  Nov.  29.  From  the  presentation  of  these 
XXII  Articles  at  Smalcald,  they  are  sometimes  called 
the  Smalcald  Articles. 

4.  1530.  March  20.  These  XVII  Articles  of  Luther 
revised  were  sent  to  Torgau,  and  were  long  called  the 
Torgau  Articles,  though  they  are  in  fact  the  revised 


Vm  INTRODUCTION. 

Articles  of  Schwabach.     These  Articles  are  mainly  doc- 
trinal. 

5.  March  20.  In  addition  to  these,  a  special  writing, 
of  which  Luther  was  the  chief  author,  in  conjunction 
with  Melancthon,  lonas,  and  Bugenhagen,  was  prepared 
by  direction  of  the  Elector,  and  sent  to  Torgau.  These 
articles  are  on  the  abuses,*  and  are  the  Torgau  Articles 
proper. 

6.  The  XYII  doctrinal  articles  of  Schwabach  formed 
the  basis  of  the  doctrinal  articles  of  the  Augsburg  Con- 
fession ;  the  Articles  of  Torgau  are  the  basis  of  its  arti- 
cles on  abuses,  and  both  these  are  mainly  from  the  hand 
of  Luther. 

In  six  instances,  the  very  numbers  of  the  Schwabach 
Articles  correspond  with  those  of  the  Augsburg  Confes- 
sion. They  coincide  throughout,  not  only  in  doctrine, 
but  in  a  vast  number  of  cases  word  for  word,  the  Augs- 
burg Confession  being  a  mere  transcript,  in  these  cases, 
of  the  Schwabach  Articles.  The  differences  are  either 
merely  stylistic,  or  are  made  necessary  by  the  larger  ob- 
ject and  compass  of  the  Augsburg  Confession;  but  so 
thoroughly  do  the  Schwabach  Articles  condition  and 
shape  every  part  of  it,  as  to  give  it  even  the  peculiarity 
of  phraseology  characteristic  of  Luther. 

§  5.   ITS  AUTHOKSHIP :  LTJTHEE'S  PvELATIONS  TO. 

To  a  large  extent,  therefore,  Melancthon's  work  is  but 
an  elaboration  of  Luther's,  and  to  a  large  extent  it  is 
not  an  elaboration,  but  a  reproduction.  To  Luther  be- 
long the  doctrinal  power  of  the  Confession,  its  inmost 
life  and  spirit,  and  to  Melancthon  its  matchless  form. 
Both  are  in  some  sense  its  authors,  but  the  most  essen- 
tial elements  of  it  are  due  to  Luther,  who  is  by  pre- 

*  For  the  latest  and  amplest  results  of  historical  investigation  on 
these  points,  see  Corpus  Eeformat.,  vol.  xxvi  (1858),  cols.  97-199. 


INTRODUCTION.  IX 

eminence  its  author,  as  Melanctbon  is  its  composer.  If 
the  authorship  of  the  Confession  should  be  claimed  for 
Melancthon  to  the  exclusion  of  Luther,  it  would  open 
the  second  great  Eeformer  to  the  charge  of  the  most  un- 
scrupulous plagiarism.  Even  had  Luther,  however,  had 
no  direct  share  in  the  Augsburg  Confession,  the  asser- 
tion would  be  too  sweeping  that  he  was  in  no  sense  its 
author.  Great  leading  minds  are  in  some  sense  the  au- 
tbors  of  all  works  that  have  germinated  directly  from 
their  thoughts.  But  Luther  was,  in  a  peculiar  sense,  the 
author  of  Melancthon's  theological  life;  he  w^as,  as  Me- 
lancthon loved  to  call  him,  ''his  most  dear  father."  All 
the  earliest  and  purest  theology  of  Melancthon  is  largely 
but  a  repetition,  in  his  own  graceful  way,  of  Luther's 
thoughts;  and  the  Augsburg  Confession  is  in  its  inmost 
texture  the  theology  of  the  New  Testament  as  Luther 
believed  it. 

§  6.   ABSENCE  OF  LUTHEK  FKOM  AUGSBURG. 

For  the  absence  of  Luther  from  Augsburg,  the  reasons 
constantly  assigned  in  history  are  obviously  the  real 
ones.  Luther  was  not  only  under  the  Papal  excommu- 
nication, but  he  was  an  outlaw  under  the  imperial  ban. 
In  the  rescript  of  the  Emperor  he  was  styled  "the  evil 
fiend  in  human  form,"  "the  fool,"  and  "the  blasphemer." 
His  person  would  have  been  legally  subject  to  seizure. 
The  Diet  at  Spires  (1529)  had  repeated  the  Decree  of 
Worms.  The  Elector  would  have  looked  like  a  plotter 
of  treason  had  Luther  been  thrust  by  him  before  the 
Emperor,  and  with  the  intense  hatred  cherished  by  the 
Papistical  party  toward  Luther,  he  would  not  have  been 
permitted  to  leave  Augsburg  alive.  The  Elector  w^as  so 
thoroughly  anxious  to  have  Luther  with  him,  that  at 
first  he  allowed  his  wishes  to  obscure  his  judgment, — he 
attached  such  importance  to  the  mild  language  of  Charles 
V,  that  he  allowed  himself  to  hope,  yet,  as  his  letter  of  . 
March  14th  shows,  rather  feebly,  that  even  Luther  might 


X  INTRODUCTION. 

be  permitted  to  appear.  Luther  left  Wittenberg  on  tho 
assumption  that  be  perhaps  might  be  permitted  to  come 
to  Augsburg.  But  a  safe  conduct  was  denied  him.  Had 
it  been  desired  by  the  Elector  to  bave  Luther  out  of  the 
way,  it  would  have  been  far  easier  to  the  Elector,  and 
pleasanter  to  Luther,  to  have  kept  him  at  Wittenberg. 

That  Luther  came  to  Coburg,  is  proof  of  the  ardent 
desire  to  have  his  counsel  and  co-operation ;  tbat  he 
stopped  there,  shows  the  greatness  of  the  peril  that 
would  have  attended  his  going  further.  But  Luther's 
safety  was  not  merely  provided  for  by  his  detention  here, 
but  by  placing  him  in  the  old  castle  of  the  Duke  of  Co- 
burg, which  occupies  a  commanding  height,  more  than 
five  hundred  feet  above  the  town,  and  which  is  so  well 
fortified  by  nature  and  art,  that  during  the  Thirty  Years' 
War,  Wallenstein  besieged  it  in  vain. 

The  awful  loneliness  of  such  a  spot  would  have  im- 
pressed the  soul  of  Luther  under  any  circumstances,  but 
the  isolation  of  the  place  seems  to  have  been  meant  to 
give  him  additional  security.  The  arrangements  were 
planned  by  loving  friends  for  his  safety.  Luther  per- 
fectly understood  the  character  and  object  of  the  ar- 
rangements, before  they  were  made,  while  they  were  in 
progress,  and  after  all  was  over.  Thus,  April  2d,  writing 
before  his  journey,  be  says:  "  I  am  going  with  the  Prince, 
as  far  as  Coburg,  and  Melancthon  and  Jonas  with  us,  un- 
til it  is  known  what  will  be  attempted  at  Augsburg."  In 
another  letter  of  same  date:  "I  am  not  summoned  to  go 
to  Augsburg,  but  for  certain  reasons,  I  only  accompany 
the  Prince  on  his  journey  through  his  own  dominions." 
June  1,  he  writes :  "  I  am  waiting  on  the  borders  of  Sax- 
ony, midway  between  Wittenberg  and  Augsburg,  for  it 
was  not  safe  to  take  me  to  Augsburg." 

The  expressions  of  impatience  which  we  find  in  his 
letters  during  his  stay  at  Coburg,  only  show  that  in  the 
ardor  of  his  great  soul,  in  moments  of  intense  excitement, 
the  reasons  for  his  detention  at  the  castle,  which  com- 


INTRODUCTION.  XI 

mended  themselves  to  his  cooler  judpjment,  seemed  rea- 
sons no  longer — death  seemed  nothing — he  would  gladly 
face  it  as  he  had  faced  it  before,  only  to  be  in  body  where 
he  was  already  in  heart.  "I  burn,"  he  says,  "to  come, 
though  uncommanded  and  uninvited."  His  seeming  im- 
patience, his  agony,  his  desire  to  bear  often,  his  refusal 
for  the  moment  to  listen  to  any  excuses,  were  all  inev-i 
table  with  such  a  spirit  as  Luther's  under  the  circum- 
stances; yet  for  places  four  days'  journey  apart,  in  those 
troublous  times,  of  imperfect  communication,  with  special 
couriers  carrying  all  the  letters,  there  was  an  extraor- 
dinary amount  of  correspondence.  Wq  have  about  sev- 
enty letters  of  Luther  written  to  Augsburg  during  the 
Diet,  and  we  know  of  thirty-two  written  by  Melancthon 
to  Luther,  and  of  thirty-nine  written  by  Luther  to  Me- 
lancthon in  the  five  months  of  correspondence,  during 
the  Diet,  or  connected  with  it  in  the  time  preceding.* 

§  7.   CORRESPONDENCE  WITH  LUTHER. 
Melancthon's  Letters  of  May  4th. 

Luther  and  Melancthon  went  in  company  to  Coburg, 
and  at  Coburg  the  "Exordium"  of  the  Confession  was 
written.  At  Augsburg,  Melancthon,  as  w^as  his  wont, 
elaborated  it  to  a  yet  higher  finish.  May  4,  he  writes  to 
Luther:  "I  have  made  the  exordium  of  our  Apology" 
(that  is,  the  Confession)  "  somewhat  more  finished  in 
style  (retorikoteron),  than  I  wrote  it  at  Coburg."  Speak- 
ing of  his  work  he  says:  "  In  a  short  time,  I  myself  will 
bring  it,  or  if  the  Prince  will  not  permit  me  to  come,  I 
will  send  itJ^ 

By  the  Apology  or  Defence  is  meant  the  Confession, 
which  was  originally  designed  to  be  in  the  main  a  de- 
fence of  the  Evangelical  (Lutheran)  Confessors,  espe- 
cially in  regard  to  their  practical  application  of  their 
principles  in  the  correction  of  abuses.     The  second  part 

*  Luther's  Letters,  De  Wette's  Edit.,  iii,  iv. 


Xll  INTRODUCTION. 

was  the  one  which  at  the  time  of  the  preparation  of  the 
Confession  was  regarded  as  the  more  difficult,  and  for 
the  immediate  objects  contemplated,  the  more  important. 
The  articles  of  faith  were  designed  as  a  preparation  for 
the  second  part,  and  the  judgment  of  Forstemann  and 
others  that  by  the  "Exordium,"  Melancthon  meant  not 
the  Preface,  which  there  seems  to  be  evidence  was  writ- 
ten in  German  by  Bruck,  and  translated  into  Latin  by 
Jonas,  "  but  the  whole  first  part  of  the  Confession,  is  not 
without  much  to  render  it  probable." 

If  we  take  Melancthon'a  language,  in  his  letter  of  May 
5,  grammatically,  it  seems  to  settle  it,  that  the  Exordium 
was  the  whole  first  part,  for  it  is  inconceivable  that  he 
would  desire  to  come  all  the  way  to  Coburg  to  show  Lu- 
ther merely  the  Preface,  more  especially  as  we  know 
that  the  Confession  itself  was  nearly  finished  at  the 
time.  In  a  letter  of  the  same  date  (May  4th),  to  Viet 
Dietrich,  who  was  with  Luther,  he  says:  "  I  will  shortly 
run  over  to  you,  that  I  may  bring  to  the  Doctor  (Lu- 
ther), the  Apology  which  is  to  be  offered  to  the  Em- 
peror, that  he  (Luther)  may  examine  it." 

The  Elector's  Letters  of  Mat  11th. 

For  very  obvious  reasons,  Melancthon  could  not  be 
spared  from  Augsburg  at  this  time  even  for  an  hour,  to 
say  nothing  of  the  hazards  which  might  have  been  in- 
curred by  the  journey,  which  his  great  anxiety  for  a  per- 
sonal conference  with  Luther  inclined  him  to  make.  But 
on  May  11th,  the  Elector  sent  to  Luther  the  Confession, 
with  a  letter,  in  which  he  speaks  of  it  as  meant  to  be  a 
careful  revision  of  those  very  articles  of  which  Luther 
was  the  main  author.  He  says  to  Luther  (Augsburg, 
May  11th)  :  "As  you  and  our  other  theologians  at  Wit- 
tenberg, have  brought  into  summary  statement  the  arti- 
cles of  religion  about  which  there  is  dispute,  it  is  our 
wish  to  let  you  know  that  Melancthon  has  further  re- 


INTRODUCTION.  Xlii 

vised  the  same,  and  reduced  them  to  a  fornix  which  we 
hereby  send  you."  "And  it  is  our  desire  that  you  would 
further  revise  the  same,  and  give  them  a  thorough  exam- 
ination,  and  at  the  same  time  (daneben)  you  would  also 
write  how  you  like  it,  or  what  you  think  proper  to  add 
about  it  or  to  it,  and  in  order  that,  on  his  Majesty's  ar- 
rival, which  is  looked  for  in  a  short  time,  we  may  be 
ready,  send  back  the  same  carefully  secured  and  sealed, 
without  delay,  to  this  place,  by  the  letter-carrier  who 
takes  this/' 

Luther  had  been  the  chief  laborer  in  the  articles  of 
which  the  Elector  declared  the  Confession  to  be  but  a 
revision  and  reducing  to  shape — there  could  be  little 
room  for  large  changes,  and  as  the  Emperor  was  ex- 
pected speedily,  the  time  was  too  pressing  to  allow  of 
elaborate  discussions,  which  were  indeed  unneeded  where 
all  were  so  absolute  a  unit  in  faith  as  our  Confessors  were. 
That  margin  would  have  been  narrow,  and  that  time 
short,  indeed,  on  which  and  in  which  Luther  could  not 
have  written  enough  to  kill  any  Confession  which  tam- 
pered with  the  truth. 

The  Elector's  whole  letter  expressly  assigns  the  natu- 
ral and  cogent  reason,  that  Luther's  judgment  might  be 
needed  at  once,  in  consequence  of  the  expected  advent 
of  the  Emperor,  a  point  which  Melancthon's  letter  of 
the  same  date  also  urges.  The  haste  is  evidence  of  the 
anxiety  to  have  Luther's  opinion  and  approval,  as  a  sine 
qua  non. 

The  Diet  had  been  summoned  for  April  8th.  It  was 
soon  after  postponed  to  the  1st  of  May,  and  at  this  later 
date,  had  it  not  been  for  the  delay  of  the  Emperor  in 
appearing,  the  articles  of  Luther,  on  which  the  Confes- 
sion was  afterwards  based,  would  themselves  have  been 
offered.  As  it  was,  it  was  needful  to  be  ready  at  any 
hour  for  the  approach  of  Charles.  The  letter  of  the 
Elector  seems  to  imply  that  the  original  of  the  Confession 
was  sent  to  Luther.     Great  care  was  taken  to  prevent 

2 


XIV  INTRODUCTION. 

copies  from  being  multiplied,  as  the  enemies  were  eager 
to  see  it.  Even  on  June  25th,  the  day  of  its  presenta- 
tion, the  Latin  Confession,  in  Melancthon's  own  hand- 
writing, was  given  to  the  Emperor. 

Melancthon's  Letter  of  Mat  11th. 

With  this  letter  of  the  Elector  was  sent  a  letter  from 
Melancthon  addressed  "  to  Martin  Luther,  his  most  dear 
father."  In  it  he  says:  "  Our  Apology  is  sent  to  you, 
although  it  is  more  properly  a  Confession,  for  the  Em- 
peror will  have  no  time  for  protracted  discussion.  Never- 
theless, I  have  said  those  things  which  I  thought  most 
profitable  or  fitting.  With  this  design  I  have  embraced 
nearly  all  the  articles  of  faith,  for  Eck  has  put  forth  the 
most  diabolical  slanders  against  us,  to  which  I  wished 
to  oppose  a  remedy.  I  request  you,  in  accordance  with 
your  own  spirit,  to  decide  concerning  the  whole  writing 
(Pro  tuo  spiritu  de  toto  scripto  statues).  A  question  is 
referred  to  you,  to  which  I  greatly  desire  an  answer  from 
you.  What  if  the  Emperor  .  .  .  should  prohibit  our 
ministers  from  preaching  at  Augsburg?  I  hav^  an- 
swered that  we  should  yield  to  the  wish  of  the  Emperor, 
in  whose  city  we  are  guests.  But  our  old  man  is  diffi- 
cult to  soften."  (The  "old  man"  is  either  the  Elector 
John,  so  called  to  distinguish  him  from  his  son,  John 
Frederick,  or  the  old  Chancellor  Bruck.)  "  Whatever 
therefore  you  think,  I  beg  that  you  will  write  it  in  Ger- 
man on  separate  paper'' 

What  Luther  was  to  write  was  his  judgment  both  as 
to  the  Confession  and  the  question  about  preaching,  and 
the  "  separate  paper,"  on  which  he  was  particularly  re- 
quested to  write,  must  mean  separate  from  that  which 
held  the  Confession.  One  probable  reason  why  Luther 
was  so  particularly  requested  not,  as  was  very  much  his 
wont,  to  write  upon  the  margin,  was,  that  this  original 
draft  of  the  Confession  might  have  been  needed  for  pre- 
sentation to  the  Emperor.     The  original  of  Luther's  re- 


INTRODUCTION.  XV 

plies  to  the  Elector  on  both  points  (for  to  the  Elector 
.and  not  to  Melancthon  they  were  to  be  made,  and  were 
made),  still  remains.  Both  are  together — neither  is  on 
the  margin  of  anything,  but  both  are  written  just  as  Me- 
lancthon specially  requested,  "in  German,"  and  on  ''sep- 
arate paper."*  It  shows  the  intensest  desire  to  have 
the  assurance  doubly  sure  of  Luther's  concurrence,  that 
under  all  the  pressure  of  haste,  the  original  of  the  Con- 
fession was  sent  him. 

That  the  highest  importance  was  attached  to  Luther's 
judgment  on  this  form  of  the  Confession,  is  furthermore 
proved  by  the  fact  that  after  the  Confession  was  dis- 
patched (May  11),  everything  was  suspended  at  Augsburg, 
till  he  should  be  heard  from.  "  On  the  16th  of  May,  the 
Elector  indicated  to  the  other  States,  that  the  Confession 
was  ready,  but  was  not  entirely  closed  up,  but  had  been 
sent  to  Luther  for  examination."  Shortly  after  Luther's 
reply  of  May  15,  heartily  indorsing  the  Confession,  with- 
out the  change  of  a  word,  was  received  at  xiugsburg.f 

It  is  called  ''form  of  Confession,"  in  the  Elector's  let- 
ter to  Luther,  because  the  matter  of  the  Confession  had 
been  prepared  by  Luther  himself.  Melancthon's  work 
was  but  to  revise  that  matter,  and  give  it  "form,'*  which 
revised  form  was  to  be  subjected  to  the  examination  of 
all  the  Lutheran  authorities  and  divines  at  Augsburg, 
and  especially  to  Luther. 

As  to  the  articles  of  faith,  and  the  abuses  to  be  cor- 
rected, the  matter  of  the  Confession  was  already  finished 
and  furnished— much  of  it  direct  from  Luther's  hand, 
and  all  of  it  with  his  co-operation  and  approval.  It  was 
only  as  to  the  "form,"  the  selection  among  various 
abuses,  the  greater  or  less  amplitude  of  treatment,  that 

*  Ccelestinus,  i,  p.  40.  Luther's  Epistol.  supplem.  Buddei,  93. 
Salig.  Hist.  d.  Aug.  Conf.,  i,  169.  Cyprian  Beylage  xiv,  Ex  Auto- 
grapho.  Luther's  Briefe :  De  Wette  (Lett.  1213)  himself  compared 
the  original  in  the  Weimar  Archives. 

t  Corpus  Keform,  No.  700.     Kollner,  pp.  171,  175. 


XVI  INTRODUCTION. 

all  the  questions  lay.  The  "form  of  Confession "  sent 
on  May  11th  was  the  Augsburg  Confession,  substantially 
identical  with  it  as  a  whole,  and,  in  all  that  is  really 
essential  to  it,  verbally  identical.  We  have  copies  of  it 
so  nearly  at  the  stage  at  which  it  then  was  as  to  know 
that  this  is  the  case.  Melancthon's  letter  expressly  de- 
clares that  nearly  all  the  articles  of  faith  had  been 
treated,  and  the  Augsburg  Confession,  in  its  most  fin- 
ished shape,  only  professes  to  give  "about  the  sum  of 
the  doctrines  held  by  us.'^ 

But  we  need  not  rest  in  inferences,  however  strong,  in 
regard  to  this  matter.  We  have  direct  evidence  from 
Melancthon  himself,  which  will  be  produced,  that  Luther 
did  decide,  before  its  presentation,  upon  what,  in  Me- 
lancthon's judgment,  was  the  Augsburg  Confession  itself. 
His  words  prove  that  the  changes  which  Luther  did  not 
see  were  purely  those  of  niceties  of  style,  or  of  a  more 
ample  elaboration  of  a  very  few  points,  mainly  on  the 
abuses;  in  fact,  that  Luther's  approval  had»been  given 
to  the  Confession,  and  that  without  it  the  Confession 
never  would  have  been  presented. 

The  Elector's  letter  of  May  11th  was  answered  by 
Luther,  who  heartily  indorsed  the  Confession  sent  him, 
without  the  change  of  a  word.  Nothing  was  taken  out, 
nothing  was  added,  nothing  was  altered.  He  speaks  ad- 
miringly, not  reprovingly,  of  the  moderation  of  its  style, 
and  confesses  that  it  had  a  gentleness  of  manner  of  which 
he  was  not  master. 

As  the  Emperor  still  lingered,  Melancthon  used  the 
time  to  improve,  here  and  there,  the  external  form  of 
the  Confession.  He  loved  the  most  exquisite  accuracy 
and  delicacy  of  phrase,  and  never  ceased  filing  on  his 
work.  What  topics  should  be  handled  under  the  head 
of  abuses,  was  in  the  main  perfectly  understood,  and 
agreed  upon  between  him  and  Luther.  The  draft  of  the 
discussion  of  them  was  largely  from  Luther's  hand,  and 
all  of  it  was  indorsed  by  him. 


INTRODUCTION.  XVU 

The  main  matters  were  entirely  settled,  the  principles 
were  fixed,  and  the  questions  which  arose  were  those  of 
stjde,  of  selection  of  topics,  of  the  mode  of  treating  them, 
or  of  expediency,  in  which  the  faith  was  not  involved. 
In  regard  to  this,  Luther  speedily  hears  again  from  his 
son  in  the  GospeL 

Melancthon's  Letter  of  May  22. 

May  22d,  Melancthon  wrote  to  Luther  :*  "  In  the 
Apology,  we  daily  change  many  things ;  the  article  on 
Vows,  as  it  was  more  meagre  than  it  should  be,  I  have 
removed,  and  supplied  its  place  with  a  discussion  a  little 
more  full,  on  the  same  point.  I  am  now  treating  of  the 
power  of  the  keys  also.  I  wish  you  would  run  over  the 
Articles  of  Faith;  if  you  think  there  is  no  defect  in  them, 
we  will  treat  of  the  other  points  as  we  best  may  (ut- 
cunque).  For  they  are  to  be  changed  from  time  to  time, 
and  adapted  to  the  circumstances."  In  the  same  letter 
he  begs  Luther  to  write  to  George,  Duke -of  Saxony,  be- 
cause his  letter  would  carry  decisive  weight  with  him: 
"  there  is  need  of  your  letters." 

This  letter  shows : 

1.  That  Melancthon  desired  Luther  to  know  all  that 
he  was  doing. 

2.  That  the  Articles  of  Faith  were  finished,  and  that 
the  changes  were  confined  to  the  Articles  on  Abuses. 

3.  That  in  the  discussions  on  Abuses,  there  were 
many  questions  which  would  have  to  be  decided  as  the 
occasions,  in  the  providence  of  God,  would  determine 
them. 

From  three  to  four  days  seems  to  have  been  the  ordi- 
nary time  of  the  letter-carrier  between  Augsburg  and 
Coburg.  The  Elector  sent  the  Confession  May  11th; 
Luther  rejjlied  May  15th,  probably  the  very  day  he  re- 

*  Corpus  Eeformatorum,  II.  Epist.,  No.  680. 
2* 


XVlll  INTRODUCTION. 

ceived  it ;  his  reply  probably  reached  Augsburg  May 
20tli,  and  two  days  after,  Melancthon  sends  him  the 
Articles  of  Faith,  with  the  elaboration  which  had  taken 
place  in  the  interval,  and  informs  him  of  what  he  had 
been  doing,  and  designs  to  do. 

In  part,  on  the  assumption  that  Luther  was  not  per- 
mitted to  receive  this  letter,  a  theory  was  built  by 
Eiickert,  a  Eationalistic  writer  of  Germany,  that  the 
Augsburg  Confession  was  meant  to  be  a  compromise 
with  Eome,  and  that  it  was  feared  that  if  Luther  were 
not  kept  in  the  dark  he  would  spoil  the  scheme.  But 
even  if  Luther  did  not  receive  Melancthon's  letter  and 
the  Articles  of  May  22d,  we  deny  that  the  rational  so- 
lution would  be  that  they  were  fraudulently  held  back 
by  the  friends  of  the  Confession  at  Augsburg.  Grant 
that  Luther  never  received  them.  What  then?  The 
retention  of  them  would  have  been  an  act  of  flagrant  im- 
morality; it  was  needless,  and  foolish,  and  hazardous;  it 
is  in  conflict  with  the  personal  character  of  the  great 
princes  and  leaders,  political  and  theological,  who  were 
as  little  disposed  as  Luther,  to  compromise  any  principle 
with  Eome.  The  Elector  and  Brtick  were  on  some  points 
less  disposed  to  be  yielding  than  Luther.  The  theory  is 
contradicted  by  the  great  body  of  facts,  which  show  that 
Luther,  though  absent  in  body,  was  the  controlling  spirit 
at  Augsburg.  It  is  contradicted  by  the  Confession  itself, 
which  is  a  presentation,  calm  in  nlanner,  but  mighty  in 
the  matter,  in  which  it  overthrows  Popery  from  the  very 
foundation.  It  is  contradicted  by  the  tierce  replies  of 
the  Papists  in  the  Council,  by  the  savage  assaults  of 
Popery  upon  it  through  all  time,  by  the  decrees  of  the 
Council  of  Trent,  whose  main  polemical  reference  is  to 
it.  It  is  contradicted  by  the  enthusiastic  admiration 
which  Luther  felt,  and  expressed  again  and  again,  for 
the  Confession. 

The  millions  of  our  purified  churches  have  justly  re- 
garded it  for  ages  as  the  great  bulwark  against  Eome, 


INTRODUCTION.  XIX 

and  the  judgment  of  the  whole  Protestant  world  ha.s 
been  a  unit  as  to  its  fundamentally  Evangelical  and 
Scriptural  character  over  against  Eome.  Its  greatest- 
defenders  have  been  the  most  able  assailants  of  Pop-ery. 

It  might  as  well  be  assumed  that  the  Bible  is  a  com- 
promise with  the  Devil,  and  that  the  Holy  GLiost  was  ex- 
cluded from  aiding  in  its  production,  lest  he  should  em- 
barrass the  proceedings,  as  that  the  Augsburg  Confession 
is,  or  was  meant  to  be,  a  compromise  with  Popery,  and 
that  Luther  was  consequently  prevented  from  having  a 
share  in  producing  it. 

If  the  letter  really  never  reached  Luther,  the  theory 
that  it  was  fraudulently  kept  at  Augsburg  by  the  friends 
of  the  Confession,  that  the  whole  thing  was  one  of  the 
meanest,  and  at  the  same  time,  most  useless  crimes  ever 
committed,  is  so  extreme,  involves  such  base  wickedness 
on  the  part  of  its  perpetrators,  that  nothing  but  the 
strongest  evidence  or  the  most  overwhelming  presump- 
tions justify  a  man  in  thinking  such  an  explanation 
possible. 

If  this  letter,  or  others,  never  reached  Luther,  it  is  to 
be  attributed  either  to  the  imperfect  mode  of  transmis- 
sion, in  which  letters  were  lost,  miscarried  or  destroyed 
by  careless  or  fraudulent  carriers,  of  which  bitter  com- 
plaints constantly  occur  in  the  letters  of  Luther  and 
others  at  that  time,  or  if  there  were  any  steps  taken  to 
prevent  Luther's  letters  reaching  him,  these  steps  would 
be  taken  by  the  Eomanists,  who  were  now  gathering  in 
increasing  force  at  Augsburg.  The  difficulty  in  the  way 
of  communicating  with  Luther  increased,  as  his  being  at 
Coburg  was  kept  secret  from  his  enemies,  and  at  his  re- 
quest, in  a  letter  which  we  shall  quote,  was  kept  secret 
in  June  even  from  the  body  of  his  friends. 

So  much  for  the  theory,  granting  its  fact  for  argu- 
ment's sake. 

But  the  fact  is  that  Luther  did  receive  Melancthon's 
letter  of  the  22d.     The  letter  was  not  lost,  but  aj^pears 


XX  INTRODUCTION. 

in  all  the  editions  of  Melancthon's  letters,  entire,*  and  in 
the  earliest  histories  of  the  Augsburg  Confession,  with- 
out a  hint,  from  the  beginning  up  to  Etickert's  time,  that 
it  had  not  been  received.  When  we  turn  to  Luther's 
letters,  complaining  of  the  silence  of  his  friends,  we  find 
no  evidence  that  Melancthon's  letter  had  not  been  re. 
ceived.  They  create,  on  the  contrary,  the  strongest  pre- 
sumption that  it  had  been  received.  As  it  was  sent  at 
once  (Melancthon  says  that  he  had  hired  a  letter-carrier 
before  he  began  the  letter),  it  would  reach  Luther  about 
May  25th. 

Luther's  letter  of  June  1st  to  Jacob  Probst,  in  Bremcn,f 
shows  that  he  had  intelligence  of  the  most  recent  date 
from  Augsburg,  that  he  was  sharing  in  the  cares  and 
responsibilities  of  what  was  then  passing:  "Here,  also, 
I  am  occupied  with  business  for  God,  and  the  burden  of 
the  whole  empire  rests  upon  us."  He  then  uses,  in  part, 
the  very  language  of  Melancthon's  letter  of  May  22d,  as 
to  the  time  when  the  Emperor  would  be  at  Augsburg.| 
He  quotes  from  that  letter  Melancthon's  very  words  in 
regard  to  Mercurinus  :§  "  He  would  have  nothing  tp  do 
with  violent  councils — that  it  had  appeared  at  Worms 
what  violent  councils  would  do.  He  desired  the  affairs 
of  the  Church  to  be  peacefully  arranged."  He  closes 
his  account  of  things  at  Augsburg  by  saying :  "  You  have 
an  account  of  matters  now  as  they  are  to-day  at  Augs- 
burg" (Jiodie  habet). 

*  In  the  original  Latin,  in  Corpus  Reform.,  ii,  No.  698.  In  Ger- 
man in  Walch's  Luther's  Werke,  xvi,  No.  927. 

f  De  Wette's  Bri^fe,  No.  1217.     Buddeus  Suppl.,  No.  123. 

:j:  Melancthon  :  vix  ante  Pentecosten.  Luther  :  forte  ad  Pente- 
costen. 

§  Melanc. :  Nolle  se  violentis  consiliis  interesse.  Luth. :  Se  nolle 
interesse  violentis  consiliis.  Mel.  :  Wormatiae  apparuisse,  quam 
nihil  proficiant  violenta  consilia.  Luth. :  Wormatiae  vidisset,  quid 
eflacerentviolentaconsilia.  Mel. :  Vir  summus  Mercurinus.  Luth.: 
Summus  Mercurinus.  Mel.:  Res  ecclesiasticae  rite  constituerentur. 
Luth. :  Ecclesiae  res  cum  pace  constitui. 


INTRODUCTION.  XXI 

Luther  did  receive  Melancthon's  letter  of  the  22d,  and 
on  June  1st  quotes  largely  from  it. 

Up  to  this  time,  too,  there  is  no  complaint  of  suspen- 
sion of  communication  with  Augsburg,  but,  on  the  con- 
trary, he  reports  up  to  the  da}'"  on  which  he  writes. 

On  June  2d  Luther  writes  to  Melancthon.*     There  is 
no  word  of  complaint  in  this  letter  of  any  silence  on  the 
part  of  Melancthon,  or  of  others  at  Augsburg.     He  com- 
plains that  he  is  so  overrun  with  visitors  as  to  be  com- 
pelled to  leave  Coburg  for  a  day,  to  create  the  impres- 
sion that  he  is  no  longer  there.     "I  beg  of  you,  and  the 
others  with  you,  in  future  to  speak  and  write  so  that  no 
one  will  seek  me  here  any  longer;  for  I  wish  to  remain  con- 
cealed^ and  to  have  you,  at  the  same  time,  to  keep  con- 
cealed, both  in  your  words  and  letters.'^     He  then  speaks 
of  the  report  that  the  Emperor  would  not  come  to  Augs- 
burg at  all,  and  of  his  deep  anxiety.     This  letter  shows 
what  was  the  subject  of  Luther's  intense  anxiety  on  the 
following  days.     A  thousand  alarming  rumors  reached 
him,  and  he  was  anxious  to  hear,  by  every  possible  op- 
portunity, from  Augsburg;  at  the  same  time,  wishing  to 
be  concealed,  he  had  requested  Melancthon  and  his  other 
friends  to  avoid  sending  letters  in  a  way  that  would 
make  it  known  that  he  was  at  Coburg.     These  two  facts 
help  to  solve  Luther's  great  solicitude  to  hear  news,  and 
also,  in  part,  as  we  have  said,  to  account  for  the  irregu- 
larity in  his  receiving  letters,  as  they  would,  in  accord- 
ance with  his  direction  of  June  2d,  be  sent  with  secrecy. 
In  Luther's  letter  of  June  5th,  he  complains  not  that 
there  had  been  a  long  delay,  but  that  they  did  not  write 
by  every  opportunity.     These  were  sometimes  quite  fre- 
quent.    In  some  cases  more  than  one  opportunity  oc- 
curred in  a  day.     None  of  Luther's  anxiety  is  about  the 
Confession.     In  Luther's  letter  to  Melancthon,  of  June 

*  De  Wette  Briefe,  No.  1219.     Buddeus,  No.  124.     In  German 
Walch  xvi,  p.  2826. 


XXU  INTRODUCTION. 

7th,  he  complains  of  the  silence  of  his  friends  at  Augs- 
burg, but  in  a  playful  tone.  In  his  letter  of  June  19th,  to 
Cordatus,*  he  says  :  ''  We  have  no  news  from  Augsburg. 
Our  friends  at  Auo-sbura;  write  us  none."  In  his  letter 
to  Gabriel  Zwilling,f  June  19th,  he  says:  "You  will,  per- 
haps, get  the  news  from  Bernhard,  for  our  friends  have 
not  answered  our  letters  through  the  whole  month" 
(June).  Luther's  letter  of  June  20th,  to  Justus  Jonas,^ 
gives  direct  evidence  how  long  the  interruption  of  cor- 
respondence continued:  "  Your  letters  have  come  at  last, 
my  Jonas,  after  we  were  well' fretted  for  three  whole  weeks 
with  your  silence."  The  period,  therefore,  does  not  em- 
brace May  22d,  but  only  the  first  three  weeks  in  June. 
There  is  no  reason  whatever,  therefore,  for  doubting  that 
Luther  received  Melancthon's  letter,  and  the  Articles  of 
Faith  of  May  22d.  On  June  1st,  the  Elector,  John,  sent 
Luther  secret  advices  of  an  important  proposition  which 
he  had  received  from  the  Emperor.  If,  therefore,  there 
were  any  furtive  and  dishonorable  course  pursued  toward 
Luther,  the  causes  and  results  of  it  must,  in  some  special 
manner,  be  found  between  the  Elector's  secret  advices 
of  June  1st  and  the  letter  to  Luther  from  Augsburg,  June 
15th;  but  there  is  nothing  in  the  course  of  events  to  sug- 
gest any  such  reason,  even  if  there  were  a  fact  which 
seemed  to  require  something  of  the  sort — but  there  is  no 
such  fact.  On  the  contrary,  we  shall  produce  a  fact 
which  will  sweep  away  all  necessity  for  any  further  dis- 
cussion of  this  point. 

We  have  seen,  1st,  that  the  Confession  was  sent  by  the 
Elector,  May  11th,  to  Luther,  at  Coburg,  for  his  written 
judgment  upon  it,  in  its  first  form. 

2d.  That  it  was  sent  again,  on  the  22d  of  the  same 

*  De  Wette  Briefe,  No.  1229.  Buddeus,  No.  125.  Walch  xvi, 
2833. 

t  De  Wette,  No.  1230.     Buddeus,  No.  126.     Walch.  xvi,  2836. 
t  De  Wette,  No.  1232.     Buddeus,  No.  127. 


INTRODUCTION.  XXlll 

Tnonth,  by  Melancthon,  and  was  received  by  Luther,  in 
its  second  form. 

3d.  We  shall  now  show  that  it  was  sent  as  nearly  as 
possible  in  its  complete  shape  to  Luther,  for  a  third  time, 
before  it  was  delivered,  and  was  approved  by  him  in 
what  may  probably  be  called  \i^  final  form. 

The  evidence  to  which  we  shall  appeal  is  that  of  Me- 
lancthon himself  It  is  first  found  in  the  Preface  to  his 
Body  of  Christian  Doctrine  (Corpus  Doctrinae),  1560,  and 
also  in  the  Preface  to  the  first  volume  of  the  Wittenberg 
edition  of  his  works  in  folio.  It  is  reprinted  in  the  Cor- 
pus Reformatorum,  vol.  ix,  No.  6932.  He  there  says,  in 
giving  a  history  of  the  Augsburg  Confession  : 

1.  "  I  brought  together  the  principal  points  of  the  Con- 
fession, embracing  pretty  nearly  the  sum  of  the  doctrine 
of  our  Churches." 

II.  "  I  assumed  nothing  to  myself,  for  in  the  presence 
of  the  Princes  and  other  officials,  and  of  the  preachers,  it 
was  discussed  and  determined  upon  in  regular  course, 
sentence  by  sentence." 

III.  "  The  complete  form  of  the  Confession  was  subse- 
quently (deinde)  sent  to  Luther,  who  wrote  to  the  Princes 
that  he  had  read  the  Confession  and  approved  it.  That 
these  things  were  so  done,  the  Princes,  and  other  honest 
and  learned  men,  yet  living,  well  remember." 

IV.  ^' After  this  (postea),  before  the  Emperor  Charles, 
in  a  great  assemblage  of  the  Princes,  this  Confession  was 
read." 

This  extract  shows,  1,  that  this  complete  Confession — 
the  tota  forma — the  Articles  on  Doctrines  and  Abuses,  as 
contrasted  with  any  earlier  and  imperfect  form  of  the 
Confession,  was  submitted  to  Luther. 

2.  This  is  wholly  distinct  from  Luther's  indorsement 
of  the  Confession  as  sent  May  11th,  for  that  was  not 
the  "fo^a  forma,''  but  relatively  unfinished  ;  that  had  not 
been  discussed  before  Princes,  officials,  and  preachers,  for 
they  were  not  yet  at  Augsburg.     Nor  was  it  then  meant 


XXIV  INTRODUCTION. 

that  the  Confession  should  be  made  in  the  name  of  all 
the  Evangelical  States.  It  was  to  be  limited  to  Saxony. 
Luther's  reply  to  the  letter  of  May  11th  was  not  to  the 
Princes,  but  to  John  alone.  Up  to  May  11th,  the  Elector 
(with  his  suite)  was  the  only  one  of  the  Princes  at  Augs- 
burg. On  the  12th,  the  Landgrave  of  Hesse  came;  on 
the  15th  the  Nurembergers.  Not  until  after  May  22d 
did  that  conference  and  discussion  take  place,  of  which 
Melancthon  speaks.  After  the  whole  form  of  the  Con- 
fession had  been  decided  upon,  it  was  sent  to  Luther,  re- 
ceived his  filial  indorsement,  and  was  presented  to  Charles. 
This  complete  form  was  identical  in  matter  with  the  Con- 
fession as  exhibited,  although  verbal  changes  were  made 
by  Melancthon  up  to  the  very  time  of  its  delivery. 

§  8.   LUTHEK'S  OPINION  OF  THE  AUGSBUKG 
CONFESSION. 

On  this  point,  we  propose  to  let  Luther  speak  for  him- 
self 

1.  1530,  May  15.  In  Luther's  reply  to  the  Elector,  he 
says:  "  I  have  read  the  Apology  (Confession),  of  Pjiilip, 
from  beginning  to  end;  it  pleases  me  exceedingly  well, 
and  I  know  of  nothing  by  which  I  could  better  it,  or 
change  it,  nor  would  I  be  fitted  to  do  it,  for  I  cannot 
move  so  moderately  and  gently.  May  Christ  our  Lord 
help,  that  it  may  bring  forth  much  and  great  fruit,  as  we 
hope  and  pray.     Amen."* 

These  words  of  admiration  for  Melancthon's  great  gifts, 
came  from  Luther's  inmost  heart.  Less  than  six  months 
before  he  had  written  to  Jonas  :t  "  All  the  Jeromes,  Hil- 
larys,  and  Macariuses  together,  are  not  worthy  to  un- 
loose the  thong  of  Philip's  sandal.  What  have  the  whole 
of  them  together  done  which  can  be  compared  with  one 

*  Luther's  Briefe,  De  Wette,  1213,  Walch  xvi,  785.  In  Latin : 
Ccelestinus  i,  40,  Buddeus  93.  In  French  :  (Le  Cop's)  Chytraeus, 
p.  29. 

t  Buddeus,  No.  100. 


INTRODUCTION.  XXV 

year  of  Philip's  teaching,  or  to  his  one  book  of  Common 
Places  V  Had  Luther  been  at  Augsburg,  he  would  have 
allowed  the  work  of  finishing  ''  the  form  of  the  Confes- 
sion" to  be  given  to  no  other  hands  than  Melancthon's : 
"  I  prefer,"  he  says,  "  Melancthon's  books  to  my  own, 
and  would  rather  have  them  circulated  than  mine.  I 
was  born  to  battle  with  conspirators  and  devils,  there- 
fore my  books  are  more  vehement  and  warlike.  It  is 
my  work  to  tear  up  the  stumps  and  dead  roots,  to  cut 
away  the  thorns,  to  fill  up  the  marshes.  I  am  the  rough 
forester  and  pioneer.  But  Melancthon  moves  gently  and 
calmly  along,  with  his  rich  gifts  from  God's  own  hand, 
building  and  planting,  sowing  and  watering."* 

2.  Between  June  8th 'and  25th,  we  have  Melancthon's 
declaration,  cited  in  our  former  article,  as  to  Luther's 
approval  of  the  Confession  in  the  form  it  took  after  the 
discussion. 

3.  June  3d.  Luther  to  Melancthon :  ''I  yesterday  re- 
read your  Apology  entire,  with  care  (diligenter),  and  it 
pleases  me  exceedingly."-)- 

4.  July  6th,  to  Hausman:|  he  speaks  lovingly  of  "owr 
Confession  which  our  Philip  hath  prepared." 

5.  July  6,  to  Cordatus  :§  "  The  Confession  of  ours  was 
read  before  the  whole  empire.  I  am  glad  exceedingly  to 
have  lived  to  this  hour,  in  which  Christ  through  his  so 
great  Confessors,  in  so  great  an  Assembly,  has  been 
preached  in  so  glorious  a  Confession,  and  that  word  has 
been  fulfilled :  '  I  will  speak  of  thy  testimonies  in  the 
presence  of  kings,' -and  this  also  has  been  fulfilled  :  '  and 
shall  not  be  ashamed,'  for  '  him  who  confesseth  me  before 
men'  (it  is  the  word  of  him  who  cannot  lie),  'I  also  will 
confess  before  my  Father  who  is  in  heaven.' " 

*  Pref.  to  Melancthon  on  Colossians. 

t  In  Latin :  De  Wette,  No.  1243.    Buddeus,  No.  137.     German : 
Walch  xvi,  1082. 

X  De  Wette,  No.  1245. 

§  De  Wette,  1246.     Walch  xvi,  1083. 


XXvi  INTRODUCTION. 

6.  July  6,  to  the  Cardinal  Albert,  Archbishop  of  Mentz, 
Primate  of  Germany:*  "Your  Highness,  as  well  as  the 
other  orders  of  the  empire,  has  doubtless  read  the  Con- 
fession, delivered  by  ours,  which  I  am  persuaded  is  so 
composed,  that  with  joyous  lips,  it  may  say  with  Christ: 
^  If  I  have  spoken  evil,  bear  witness  of  the  evil;  but  if 
well,  why  smitest  thou  me  ?'  It  shuns  not  the  light,  and 
can  sing  with  the  Psalmist :  '  I  will  speak  of  thy  testi- 
monies before  kings,  and  will  not  be  ashamed.'  But  I 
can  well  conceive  that  our  adversaries  will  by  no  means 
accept  the  doctrine,  but  much  less  are  they  able  to  con- 
fute it.  I  have  no  hope  whatever  that  we  can  agree  in 
doctrine;  for  their  cause  cannot  bear  the  light.  Such  is 
their  bitterness,  with  such  hatred  are  they  kindled,  that 
they  would  endure  hell  itself  rather  than  yield  to  us,  and 
relinquish  their  new  wisdom.  I  know  that  this  our  doc- 
trine is  true,  and  grounded  in  the  holy  Scriptures.  By 
this  Confession  we  clearly  testify  and  demonstrate  that 
we  have  not  taught  wrongly  or  falsely." 

7.  July  9,  to  Duke  John,  Elector  of  Saxony  if  "Our 
adversaries  thought  they  had  gained  a  great  poin^  in 
having  the  preaching  interdicted  by  the  Emperor,  but 
the  infatuated  men  did  not  see  that  by  this  written  Con- 
fession, which  was  offered  to  the  Emperor,  this  doctrine 
was  more  preached,  and  moje  widel}^  propagated,  than 
ten  preachers  could  have  done  it.  It  was  a  fine  point 
that  our  preachers  were  silenced,  but  in  their  stead  came 
forth  the  Elector  of  Saxony  and  other  princes  and  lords, 
with  the  written  Confession,  and  prea'ched  freely  in  sight 
of  all,  before  the  Emperor  and  the  whole  empire.  Christ 
surely  was  not  silenced  at  the  Diet,  and  mad  as  they 
were,  they  were  compelled  to  hear  more  from  the  Con- 
fession, than  they  would  have  heard  from  the  preachers 

*  De  Wette,  No.  1247.  Walch  xvi,  1085.  In  Latin :  Buddeus, 
No.  139. 

t  De  Wette,  No.  150.   Walch  xvi,  969.    Latin :  Buddeus,  No.  142. 


INTRODUCTION.  XXVli 

in  a  year.  Paul's  declaration  was  fulfilled:  *  The  word 
of  God  is  not  bound  :'  silenced  in  the  pulpit,  it  was  heard 
in  the  palace ;  the  poor  preachers  were  not  allowed  to 
open  their  lips — but  great  princes  and  lords  spoke  it 
forth." 

8.  July  9,  to  Jonas  :*  "  There  will  never  be  agreement 
concerning  doctrine"  (between  the  Evangelical  and  Ro- 
mish Churches),  "for  how  can  Christ  and  Belial  be  in 
concord?  But  the  first  thing,  and  that  the  greatest  at 
this  Council  has  been,  that  Christ  has  been  proclaimed 
in  a  public  and  glorious  Confession;  he  has  been  confessed 
in  the  light  and  to  their  face,  so  that  they  cannot  boast 
that  we  fled,  or  that  we  feared,  or  concealed  our  faith. 
My  only  unfulfilled  desire  about  it  is  that  I  was  not  pres- 
ent at  this  noble  Confession.  I  have  been  like  the  gen- 
erals who  could  take  no  part  in  defending  Vienna  from 
the  Turks.  But  it  is  my  joy  and  solace  that  meanwhile 
my  Vienna  was  defended  by  others." 

9.  July  15,  Luther  addresses  a  letter  to  his  "  most  dear 
brother  in  Christ,  Spalatine,  steadfast  Confessor  of  Christ 
at  Augsburg ;"f  and  again,  July  20th,  "to  Spalatine,  faith- 
ful servant  and  Confessor  of  Christ  at  Augsburg."J 

10.  July  20,  to  Melancthon  :  "  It  was  a  great  affliction 
to  me  that  I  could  not  be  present  with  you  in  the  body 
at  that  most  beautiful  and  holy  Confession  of  Christ  "§ 
(^pulcherima  et  sanctissima).  August  3d,  he  sends  a  letter 
to  Melancthon,  "  his  most  dear  brother  in  Christ,  and 
Confessor  of  the  Lord  at  Augsburg." 

11.  But  perhaps  nowhere  has  Luther's  enthusiastic 
admiration  for  the  Augsburg  Confession  blazed  up  more 
brightly  than  in  his  eloquent  summary  of  what  our  Con- 
fessors had  done  at  the  Diet.  It  is  in  the  last  letter  he 
wrote  to  Melancthon,  before  they  again  met  at  Coburg 

*  De  Wette,  No.  1251.     W»lch  xvi,  1098. 

t  Buddeus,  No.  150.  %  Buddeus,  No.  154. 

g  Buddeus,  No.  155. 


XXVlll  INTRODUCTION. 

(September  15th) :  "  You  have  confessed  Christ,  you  have 
offered  peace,  you  have  obeyed  the  Emperor,  you  have 
endured  injuries,  you  have  been  drenched  in  their  re- 
vilings,  you  have  not  returned  evil  for  evil.  In  brief, 
you  have  worthily  done  God's  holy  work  as  becometh 
saints.  Be  glad  then  in  the  Lord,  and  exult,  ye  righteous. 
Long  have  ye  borne  witness  in  the  world,  look  up  and 
lift  up  your  heads,  for  jonr  redemption  draweth  nigh. 
I  will  canonize  you  as  faithful  members  of  Christ,  and  what 
greater  glory  can  ye  have  than  to  have  yielded  Christ 
faithful  service,  and  shown  yourself  a  member  worthy 
of  him?" 

12.  In  his  Table  Talk  Luther  said :  "  Such  is  the  effi- 
cacy and  power  of  God's  word,  that  the  more  it  is  perse- 
cuted, the  more  it  flourishes  and  spreads.  Call  to  mind 
the  Diet  at  Augsburg,  where  the  last  trumpet  before  the 
judgment-day  sounded.  How  the  whole  world  then 
ra2:ed  against  our  doctrine !  Our  doctrine  and  faith 
were  brought  forth  to  light  in  our  Confession.  Our  doc- 
trines fell  into  the  souls  of  many  of  the  noblest  men,  and 
ran  like  sparks  in  tinder.  They  were  kindled,  and  kin- 
dled others.  Thus  our  Confession  and  Defence  came 
forth  in  the  highest  glory."* 

13.  In  the  year  ISSS,"}"  Luther  united  in  demanding  of 
candidates  as  a  prerequisite  to  entering  the  ministry,  the 
declaration,  "  that  they  embraced  the  uncorrupted  doc- 
trine of  the  Gospel,  and  so  understood  it,  as  it  is  set  forth 
in  the  Apostles',  Nicene,  and  Athanasian  Creeds,  and  as 
it  is  repeated  in  the  Confession,  which  our  Churches 
offered  to  the  Emperor  at  the  Diet  of  Augsburg,  1530, 
and  promise  that  with  God's  help  they  will  remain  stead- 
fast in  that  conviction  to  the  end,  and  will  faithfully  per- 
form their  duty  in  the  Church." 

It   is   not  wonderful   that   Melancthon   himself  con- 

*  Leipz.,  XX,  200.     Tischreden  (Foerstemann),  iv,  354. 
t  Buddeus,  No.  178. 


INTRODUCTION.  '  XXIX 

sidered  the  Confession  as  rather  Luther's  than  his  own, 
and  called  it  "  the  Confession  of  the  revered  Doctor 
Luther."* 

This,  then,  is  the  result  of  the  whole:  The  Holy  Ghost 
in  His  ordinary  illumination  through  the  Word,  is  the 
true  source  and  original  of  thw  Augsburg  Confession;  its 
secondary  source  is  the  whole  Evangelical  Church  of 
1530,  the  main  organ  of  whose  utterance  was,  as  to  the 
matter  and  the  substance  of  the  form,  Luther;  as  to  the 
finish  and  grace  of  the  form,  Melancthon.  Melancthon 
was  its  composer,  Luther,  by  pre-eminence,  as  the  divinely 
called  representative  of  the  Church,  its  author,  and  hence 
all  candid  writers  have  most  heartily  indorsed  Luther's 
own  declaration,  in  which  he  not  only  claims  the  Augs- 
burg Confession  as  his  own,  but  ranks  it  among  his  most 
precious  works  :f  "  The  Catechism,  the  Exposition  of  the 
Ten  Commandments,  and  the  Augsburg  Confession  are 
mme." 

But  are  there  not  a  few  words  of  Luther  in  regard  to 
the  Confession,  which  are  in  conflict  with  this  enthusias- 
tic approval  ?  We  reply,  there  is  not  one  word  of  the 
kind.  The  words  which  have  been  so  tortured,  only  show 
that  Luther  wished  that  among  the  Articles  on  Abuses 
there  should  have  been  a  declaration  that  the  Pope  is 
Antichrist,  and  a  full  handling  of  the  doctrine  of  Purga- 
tory. But  the  Confession,  as  a  conjoint  public  docu- 
ment, could  only  discuss  what  a  majority  of  those  who 
were  to  unite  in  it  thought  best  to  present.  Melancthon 
himself  was  overruled  in  regard  to  matters  he  desired  to 
introduce.  The  Augsburg  Confession  was  no  private 
document,  but  in  the  labors  of  both  Luther  and  Melanc- 
thon in  connection  with  it,  both  were  the  organs  of  the 
whole  Church,  and  were  compelled  to  sacrifice  their  mere 

*  Melancthon  Orat.  (1553).     Pref.  to  Confessio  Doctrinse,  1551, 
in  Corp.  Ref.,  lib.  xii,  No.  5349. 

t  Werke  (Walch),  xxii,  4532.     Koellner,  181  (45). 

3* 


XXX  *    INTRODUCTION. 

private  preferences  to  the  common  judgment.  Every 
sentence,  every  word  of  the  Augsburg  Confession  as  it 
stands,  embodies  the  faith  of  Luther,  and  received  his 
unqualified,  repeated,  and  enthusiastic  assent. 

If,  in  the  Declaration  of  Independence,  Thomas  Jeffer- 
son, in  preparing  his  staffement  of  the  political  abuses 
which  justified  our  separation  from  Great  Britain,  had 
wished  to  specify  one  or  two  more  than  the  Committee 
thought  necessary,  and  which  were  consequently  not  in- 
serted, it  would  not  weaken  his  claim  to  the  authorship 
of  that  document.  Nor  would  the  fact,  that  he  continued 
to  think  that  it  would  have  improved  it  to  have  specified 
the  one  or  two  additional  abuses,  affect  the  conscientious 
heartiness  with  which  he  indorsed  that  document,  nor 
impair  the  value  of  his  testimony.  But  even  the  prefer- 
ence of  Luther,  to  which  this  is  a  fair  parallel,  was  but 
transient,  and  he  came  to  see  clearly  what  the  whole 
world  has  since  seen,  that  in  its  silence,  the  Augsburg 
Confession  is  a  model  of  exquisite  judgment,  as  in  its 
utterances  it  is  a  masterpiece  of  style. 

V 

§  9.   OBJECT  OF  THE  AUGSBUKG  CONFESSION. 

The  occasion  of  the  Augsburg  Confession  was  the  com- 
mand of  the  Emperor, — not  that  he  demanded  such  a 
Confession,  but  that  under  the  leadings  of  God's  provi- 
dence it  grew  out  of  his  summons.  The  last  was  destined 
to  become  first,  and  the  first  last.  The  Confessors  them- 
selves did  not  at  first  realize  the  full  value  of  the  opening 
which  had  been  made  for  the  proclamation  of  the  truth, 
but  when  it  dawned  upon  them  they  showed  themselves 
worthy  of  their  great  position.  They  at  first  meant  but 
an  Apology.  The  faith  they  cherished,  and  the  usages 
they  practised,  they  simply  wished  to  defend  from  the 
current  libels.  This  object  they  did  not  lose  sight  of, 
but  it  became  secondary.  Their  distinctive  object  soon 
became  the  setting  forth  the  great  points  in  the  whole  sys- 


INTRODUCTION.  XXXI 

tem  of  heavenly  truth,  and  the  showing  how,  in  its  light, 
they  had  endeavored  cautiously,  and  gently,  yet  firmly 
to  remove  the  abuses  which  had  arisen  in  the  Church  of 
the  West.  The  Apology  was  transfigured  into  a  Con- 
fession. It  was  not  only  not  meant  to  be  a  compromise 
with  Popery,  but  it  clearly  showed,  and  was  designed  to 
show,  that  such  a  compromise  is  impossible.  Our  Re- 
formers had  indeed  cherished  a  noble  hope,  which  bitter 
experience  was  constantly  rendering  feebler,  that  the 
whole  Church  of  the  West,  redeemed  from  the  thrall  of 
the  Pope,  might  return  to  her  ancient  Scriptural  faith, 
and,  abjuring  Roman  Catholicism,  attain  once  more  to 
Christian  Catholicity,  and  become  a  Communion  of  saints. 
If  such  a  return  had  been  possible,  the  Augsburg  Confes- 
sion, alike  in  the  simplicity  and  purity  of  its  statement 
of  doctrine,  the  conservatism  of  its  whole  tone,  its  firm- 
ness and  its  gentleness,  would  have  hel}^>ed  to  facilitate 
it;  but  the  bridge  it  made,  was  not  meant  to  open  the 
way  back  to  error,  but  to  aid  men  to  come  ove/*to  the 
pure  faith. 

§  10.   THE  PRESENTATION^  OF  THE  CONFESSION : 
LATIN  AND  GERMAN  TEXT. 

The  Confession,  in  Latin  and  German,  was  presented 
to  the  Diet  on  Saturda}^,  June  25th,  1530.  Both  texts 
are  originals;  neither  text,  is  properly  a  translation  of 
the  other;  both  present  precisely  the  same  doctrines,  but 
with  verbal  differences,  which  make  the  one  an  indispen- 
sable guide  in  the  full  understanding  of  the  other;  both 
texts  have,  consequently,  the  same  authority.  The  Ger- 
man copy  was  the  one  selected,  on  national  grounds,  to 
be  read  aloud.  Both  copies  were  taken  by  the  Emperor, 
who  handed  the  German  to  the  Elector  of  Mentz,  and 
retained  the  Latin.  It  is  not  now  known  where  either 
of  the  originals  is,  nor  with  certainty  that  either  is  in 
existence.     In  addition  to  seven  unauthorized  editions 


XXXU  INTRODUCTION. 

in  the  year  1530,  the  Confession  was  printed,  under  Me- 
lancthon's  own  direction,  both  in  Latin  and  German, 
while  the  Diet  was  still  sitting.  Authorized  editions  of 
this  year,  both  in  Latin  and  German,  are  in  the  hands  of 
the  writer,  and  have  been  examined  in  preparing  this 
work.  The  Confession  began  to  be  multiplied  at  once. 
Innumerable  editions  of  the  originals,  and  translations 
into  the  chief  languages  of  Europe  appeared.  Its  ene- 
mies have  helped  its  friends  to  circulate  it,  and  to  pre- 
serve the  reissues  of  these  originals  from  any  change  in- 
volving more  than  questions  of  purely  literary  interest. 

g  11.  THE  AUGSBURG  CONFESSION  ALTERED. 

When  Melancthon,  in  1540,  issued  a  varied  Edition  of 
the  Latin,  though  he  declared  that  the  changes  were  but 
verbal,  and  that  he  designed  only  to  state  more  clearly  the 
precise  doctrine  of  the  Confession  in  its  original  shape, 
the  changes  were  marked  by  foe  and  friend.  The  Eo- 
manists  at  once  brought  the  charge  that  Melancthon  had 
changed,  not  merely  the  phraseology,  but  the  meaning 
of  the  Confession.  The  Calvinists  and  Crypto-Calvibists 
showed  that  they  did  not  believe  Melancthon's  state- 
ment that  no  alteration  of  doctrine  had  been  intended. 
In  the  Lutheran  Church  different  views  were  taken  of 
the  matter.  Those  who  believed  Melancthon's  declara- 
tion that  the  changes  were  purely  verbal,  the  better  to 
express  the  very  doctrine  set  forth  at  Augsburg,  either 
passed  them  over  without  disapproval,  or  were  compara- 
tively lenient  in  their  censure.  Every  instance  of  the 
seeming  toleration  of  them  in  the  Lutheran  Church  was 
connected  with  the  supposition  that  the  Altered  Confes- 
sion in  no  respect  whatever  differed  from  the  doctrine 
of  the  Unaltered.  There  never  was  any  part  of  the  Lu- 
theran Church  which  imagined  that  Melancthon  had  any 
right  to  alter  the  meaning  of  the  Confession  in  a  single 
particular.  Melancthon  himself  repeatedly,  after  the 
appearance  of  the  Variata,  acknowledged  the  Unaltered 


INTRODUCTION.  XXXIU 

Augsburg  Confession  as  a  statement  of  his  own  un- 
changed faith,  as  for  example,  at  the  Diet  of  Ratisbon  in 
ir)41.  In  1557,  at  the  Colloquy  at  Worms,  he  not  only 
acknowledged  as  his  Creed,  the  Unaltered  Augsburg  Con- 
fession, the  Apology,  and  the  Smalcald  Articles,  but  by 
name,  and  in  writing,  condemned  the  Zwinglian  doc- 
trine. But  a  few  days  before  his  death  (15(30),  he  said: 
''I  confess  no  other  doctrine  than  that  which  Luther 
propounded,  and  in  this  will  abide  to  the  end  of  my  life." 
Any  man  who  professes  to  accept  the  Altered  Confession 
therefore,  though  he  rejects  the  Unaltered,  either  is  dis- 
honest, or  assumes  that  Melancthon  was,  and  shows  him- 
self willing  to  take  advantage  of  his  moral  weakness. 
The  history  of  the  Altered  Confession  demonstrates  that 
not  only  is  it  no  gain  to  the  peace  of  the  Church,  but  pro- 
duces a  yet  more  grievous  disturbance  of  it,  when  the 
effort  is  made  to  harmonize  men  by  an  agreement  in 
ambiguous  phraseolog}^,  the  adoption  of  terms  which  are 
to  be  accepted  in  one  sense  by  one  set  of  men,  and  in 
another  sense  by  another. 

§  12.    THE  CUERENT  EDITIONS  OF  THE  AUGSBURG 
CONFESSION:  LATIN  AND  GERMAN. 

The  Current  Edition  of  the  Augsburg  Confession  in 
Latin,  the  one  which  is  found  in  the  Book  of  Concord, 
is  the  reprint  of  Melancthon's  own  first  Edition  of  1530. 
The  Current  Edition  of  the  Confession  in  Geriman,  how- 
ever, which  is  the  one  found  in  the  Book  of  Concord,  is 
not  a  reprint  of  Melancthon's  first  Edition,  and  this  fact 
requires  some  explanation. 

The  original  German  was,  as  we  have  seen,  deposited 
in  the  imperial  archives  at  Mentz.  The  Emperor  had 
forbidden  the  Confession  to  be  printed  without  his  per- 
mission; nevertheless  it  appeared  surreptitiously  several 
times  in  the  year,  printed  in  no  case  from  a  copy  of  the 
original,  but  from  copies  of  the  Confession  m^de  before 
it  had  reached  the  perfect  form  in  which  it  was  actually 


XXXIV  INTRODUCTION. 

presented  to  the  Diet.  These  editions  of  the  Confession 
not  only  being  unauthorized,  but  not  presenting  it  in  the 
shape  in  which  it  had  actually  been  delivered,  Melancthon 
issued  the  Confession  both  in  German  and  Latin.  The 
German  was  printed  from  his  own  manuscript,  from 
which  the  copy  had  been  taken  to  be  laid  before  the  Diet. 
It  reached  Augsburg  and  was  read  and  circulated  there, 
while  the  Diet  was  still  in  session.  Melancthon  issued  it 
expressly  in  view  of  the  fact  that  the  unauthorized  edi- 
tions were  not  accurate. 

The  first  authorized  edition,  the  editio  princeps,  coming 
from  the  hand  of  its  composer,  and  presenting  not  only 
in  the  nature  of  the  case  the  highest  guarantee  for  strict 
accuracy,  but  surrounded  by  jealous  and  watchful  ene- 
mies, in  the  very  Diet  yet  sitting,  before  which  it  w^as 
read,  surrounded  by  men  eager  to  mark  and  to  exaggei*- 
ate  the  slightest  appearance  of  discrepance,  was  re- 
ceived by  Luther  and  the  whole  Lutheran  Church.  Lu- 
ther knew  no  other  Augsburg  Confession  in  the  German 
than  this.  It  was  received  into  the  Bodies  of  Doctrine 
of  the  whole  Church.  It  appears  in  the  Jena  edition  of 
Luther's  works,  an  edition  which  originated  in  the  pur- 
pose of  having  his  writings  in  a  perfectly  unchanged 
form,  and  was  there  given  as  the  authentic  Confession  in 
antithesis  to  all  the  editions  of  it  in  which  there  were 
variationSfclarge  or  small. 

In  the  Convention  of  the  Evangelical  (Lutheran) 
Princes  at  Naumberg  in  1561,  among  whom  were  two 
of  the  original  signers,  this  edition  was  declared  to  be 
authentic,  and  was  again  solemnly  subscribed,  and  the 
seals  of  the  signers  appended.  Nothing  could  seem  to 
be  more  certainly  fixed  than  that  this  original  edition  of 
Melancthon  presented  the  Confession  in  its  most  perfect 
form,  just  as  it  was  actually  delivered  in  the  Diet. 

But  unhappy  causes,  connected  largely  with  Melanc- 
thon's  latir  attempts  to  produce  unity  by  skilful  phrases 
and  skilful  concealments,  led  to  a  most  groundless  sus- 


INTRODUCTION.  XXXV 

picion,  that  even  in  the  original  edition  there  might  be 
variations  from  the  very  letter  of  the  Confession  as  actu- 
ally delivered.  That  there  were  any  changes  in  mean- 
ing was  not  even  in  those  times  of  morbid  jealousy  pre- 
tended, but  a  strong  anxiety  was  felt  to  secure  a  copy 
of  the  Confession  perfectly  corresponding  in  words,  in 
letters,  and  in  points,  with  the  original.  The  original  of 
the  Latin  had  been  taken  by  Charles  with  him,  but  the 
German  original  was  still  supposed  to  be  there,  placed  in 
the  archives  at  Mentz.  Joachim  II,  in  1566,  directed 
Coelestinus  and  Zochius  to  make  a  copy  from  the  Mentz 
original.  Their  copy  was  inserted  in  the  Brandenburg 
Body  of  Doctrine  in  1572.  In  1576,  Augustus  of  Sax- 
ony obtained  from  the  Elector  of  Mentz,  a  copy  of  the 
same  document,  and  from  this  the  Augsburg  Confes- 
sion as  it  appears  in  the  Book  of  Concord  was  printed. 
Wherever  the  Book  of  Concord  was  received,  Melanc- 
thon's  original  edition  of  the  German  was  displaced, 
though  the  corresponding  edition  of  the  Latin  has  been 
retained.  Thus  half  a  century  after  its  universal  recog- 
nition, the  first  edition  of  the  Augsburg  Confession  in 
German  gave  way  to  what  was  believed  to  be  a  true 
transcript  of  the  original. 

Two  hundred  years  after  the  delivery  of  the  Confes- 
sion, a  discovery  was  communicated  to  the  theoloo-ical 
world  by  PfafP,  which  has  reinstated  Melancthon's  oris;!- 
nal  edition.  Pfaff  discovered  that  the  document  in  the 
archives  at  Mentz  was  not  the  original,  but  a  copy 
merely,  and  the  labors  of  Weber  have  demonstrated  that 
this  copy  has  no  claim  to  be  regarded  as  made  from  the 
original,  but  is  a  transcript  from  one  of  the  less  finished 
copies  of  the  Confession,  made  before  it  had  assumed, 
under  Melancthon's  hand,  the  exact  shape  in  which  it 
was  actually  presented.  While  therefore  the  .ordinary 
edition  of  the  Augsburg  Confession,  the  one  found  in 
the  Book  of  Concord,  and  from  which  the  current  trans- 
lations of  the  Confession    have   been    made,  does   not 


XXXvi  INTRODUCTION. 

differ  in  meaning  at  all  from  the  original  edition  of  Me- 
lancthon,  it  is,  nevertheless,  not  so  perfect  in  style,  and 
where  they  differ,  not  so  clear.  The  highest  critical 
authority,  then,  both  German  and  Latin,  is  that  of  Me- 
lancthon's  own  original  editions.* 

The  current  edition  of  the  German,  and  the  earliest 
edition  of  Melancthon,  are  verbally  identical  in  the  largest 
part  of  the  articles,  both  of  doctrine  and  of  abuses.  The 
only  difference  is,  that  Melancthon's  edition  is  occasion- 
ally somewhat  fuller,  especially  on  the  abuses,  is  more 
perfectly  parallel  with  the  Latin  at  a  few  points,  and 
occasionally  more  finished  in  style.  When  the  question 
between  them  has  a  practical  interest,  it  is  simply  be- 
cause Melancthon's  edition  expresses  in  terms,  or  with 
greater  clearness,  what  is  simply  implied,  or  less  explicitly 
stated  in  the  other. 

The  translation  here  given  is  from  the  Latin  original 
Edition,  with  the  most  important  additions  from  the 
German  in  brackets.  These  additions  are  common  to 
both  texts  of  the  German. 

V 

§  13.  STKUCTUKE  AND  DIVISIONS  OF  THE 

AUGSBURG  CONFESSION. 

The  structure  of  the  Augsburg  Confession  bears  traces 
of  the  mode  of  its  growth  out  of  the  Articles  which  formed 
its  groundwork.  It  contains,  as  its  two  fundamental 
parts,  a  positive  assertion  of  the  most  necessary  truths, 
and  a  negation  of  the  most  serious  abuses.  It  com- 
prises:  I.  The  Preface;  II.  Twenty-one  Principal 
Articles  OF  Faith  ;  III.  An  Epilogue-Prologue,  which 
unites  the  first  part  with  the  second,  and  makes  a  grace- 
ful transition  from  the  one  to  the  other;  IV.  The  Second 
great  Division,  embracing  Seven  Articles  on  Abuses; 
V.  The  Epilogue,  followed  by  the  Subscriptions. 

*  For  the  facts  here  presented,  compare  Weber  Krit.  Geschichte: 
Hase.  Lib.  Symb.,  Francke  do.  KoUner  Symb.,  Luther.  Kirch.,  342. 


INTRODUCTION.  XXXVU 

The  Articles  are  not  arranged  as  a  whole  with  refer- 
ence to  a  system.     They  may  be  classified  thus : 

I.  The  Confessedly  Catholic,  or  Universal  Christian 
Articles,  those  which  Christendom,  Greek  and  Roman, 
have  confessed,  especially  in  the  Apostles'  and  Nicene 
Creed.  These  were  the  doctrines  of  the  Trinity  (I),  the 
Incarnation  (III),  the  Second  Coming  of  Christ,  the  Gen- 
eral Resurrection,  the  Eternity  of  Rewards  and  Punish- 
ments (XVII),  the  Validity  of  Administration  by  Unwor- 
thy Ministers  (VIII),  the  Offer  of  Grace  in  Baptism,  and 
the  Right  of  Children  to  it  (IX),  Church  Government 
(XIV),  Civil  Government  (XVI),  Free  Will  (XVIII),  and 
the  Cause  of  Sin  (XIX). 

II.  The  Protestant  Articles, — those  opposed  to  the 
errors  in  doctrine,  and  the  abuses  in  usage,  of  the  Papal 
part  of  the  Church  of  the  West.  To  this  the  Confession, 
in  its  whole  argument,  based  upon  the  Holy  Scriptures 
as  a  supreme  rule  of  faith,  was  opposed.  But  more  par- 
ticularly to  the  Pelagianisra  of  Rome,  in  the  doctrine  of 
Original  Sin  (Art.  II) :  its  corruption  of  the  doctrine  of 
Justification  (Art.  IV) :  its  doctrine  of  Merit  in  Works 
(Art.  VI,  XX),  of  the  Ministerial  Ofiice,  as  an  Order  of 
Priests  (Art.  V),  of  Transubstantiation  (Art.  X),  of  Au- 
ricular Confession  (Art.  XI),  of  Rej^entance  (Art.  XII), 
of  the  Opus  Operatum  in  Sacraments  (Art.  XIII),  of 
Church  Order  (Art.  XX),  of  the  very  nature  of  the 
Christian  Church  (Art.  VII),  and  of  the  Worship  of 
Saints  (Art.  XXI). 

The  entire  second  part  was  devoted  to  the  argument 
against  the  Abuses  in  the  Church  of  Rome,  especially  in 
regard  to  Communion  in  One  Kind  (Abus.,  Art.  I),  Celi- 
bacy of  the  Priesthood  (Art.  II),  the  Mass  (Art.  Ill), 
Confession  (IV),  Human  Traditions  (V),  Monastic  Vows 
(VI),  Church  Power,  and  especially  the  Jurisdiction  of 
the  Bishops  (VII). 

III.  The  Evangelical  Articles,  or  parts  of  Articles, — 

4 


XXXVlll  INTRODUCTION. 

those  articles  which  especially  assert  the  doctrines  which 
are  connected  most  directly  with  the  Gospel  in  its  essen- 
tial character  as  tidings  of  redemption  to  lost  man, — the 
great  doctrines  of  grace.  These  articles  are  specially 
those  which  teach  the  fall  of  man,  the  radical  corruption 
of  his  nature,  his  exposure  to  eternal  death,  and  the  ab- 
solute necessity  of  regeneration  (Art.  II);  the  atonement 
of  Christ,  and  the  saving  work  of  the  Holy  Spirit  (Art. 
Ill);  justification  by  faith  alone  (lY),  the  true  character 
of  repentance,  or  conversion  (XII);  and  the  impotence 
of  man's  own  will  to  effect  it  (XVIII). 

lY.  The  articles  which  set  forth  distinctive  Bibli- 
cal doctrines  which  the  Lutheran  Church  holds  in  pe- 
culiar purity,  over  against  the  corruptions  of  Eomanism, 
the  extravagance  of  Eadicalism,  the  perversions  of  Ra- 
tionalism, or  the  imperfect  development  of  theology. 
Such  are  the  doctrines  of  the  proper  inseparability  of 
the  two  natures  of  Christ,  both  as  to  time  and  space 
(Art.  Ill),  the  objective  force  of  the  Word  and  Sacra- 
ments (Art.  Y),  the  reality  of  the  presence  of  both  the 
heavenly  and  earthly  elements  in  the  Lord's  Suppea*  (Art. 
X),  the  true  value  of  Private,  that  is,  of  individual  Ab- 
solution (Art.  XI),  the  genuine  character  of  Sacramental 
grace  (Art.  XIII),  the  true  medium  in  regard  to  the  rites 
of  the  Church  (Art.  XY),  and  the  freedom  of  the  will 
(XYIII),  and  the  proper  doctrine  concerning  the  Cause 
of  Sin  (XIX).  On  all  these  points  the  Augsburg  Confes- 
sion presents  views  which,  either  in  matter  or  measure, 
are  opposed  to  extremes,  which  claim  to  be  Protestant 
and  Evangelical.  Pelagianizing,  Rationalistic,  Fatalis- 
tic, Fanatical,  unhistorical  tendencies,  which,  more  or 
less  unconsciously,  have  revealed  themselves,  both  in 
Romanism  and  in  various  types  of  nominally  Evangeli- 
cal Protestantism,  are  all  met  and  condemned  by  the 
letter,  tenor,  or  spiritof  these  articles. 

Througli  the  whole  flows  a  spirit  of  earnest  faith  and 
of  pure  devotion.     The  body  of  the  Confession  shows  the 


INTRODUCTION.  XXXIX 

hand  of  consummate  theologians,  its  soul  reveals  the  in- 
most life  of  humble,  earnest  Christians. 

§  14.    THE  LITEKATUEE  OF  THE  AUGSBURG 
CONFESSION. 

The  books  that  have  been  written  on  or  about  the 
Augsburg  Confession  would,  in  themselves,  form  a  large 
library.  The  most  important  of  them  may  be  thus  classi- 
fied:* 

I.  The  Literature  of  the  Confession ;  in  works  of  a 
general  character;  and  in  special  works. 

II.  Collected  works,  bearing  on  its  History  and  In- 
terpretation. 

III.  Interpretation  of  the  Confession  :  official  writ- 
ings which  prepared  the  way  for  it;  Manuscripts,  Latin 
and  German;  Editions  and  Translations;  Commentaries, 
Notes,  and  Sermons. 

lY.  Works  on  Dogmatics,  Polemics,  Symbolic,  Irenic, 
or  the  History  of  them,  of  value  in  its  interpretation  or 
defence,  or  as  illustrating  the  theology  based  upon  or 
deviating  from  it. 

Y.  Works  connected  with  its  History. 

YI.  Practical  and  Devotional  works  based  upon  it. 

§  15.  THE  AUGSBURG  CONFESSION  AS  A  CREED:  WHAT 
IS  INVOLVED  IN  A  RIGHT  RECEPTION  OF  IT? 

The  very  heart  of  all  the  agitation  of  our  Church  in 
this  country  lies  in  this  question ;  Can  we  honorably  bear 
the  name  of  Evangelical  Lutherans,  honestly  profess  to 
receive  the  Augsburg  Confession  as  our  Creed,  and  hon- 
estly claim  to  be  part  of  the  Church  of  our  fathers,  while 
we  reject,  or  leave  open  to  rejection,  parts  of  the  doc- 
trine whose  reception  gave  our  Church  her  separate 
being  and  distinctive  name,  and  led  to  the  formation  of 

*  See  Select  Analytical  Bibliography  of  the  Augsburg  Confes- 
sion.    By  C.  P.  Krauth.     1858.     8vo,  pp.  22. 


Xlii  INTRODUCTION. 

possible,  deceive  the  very  elect/'  atid  which  Melancthon 
considered  worthy  of  a  reply — after  the  unflinching  au- 
dacity of  Carlstadt,  and  the  plausible  argument  of  Zwin- 
gle,  which  was  so  shallow,  and  therefore  seemed  so  clear, 
it  is  not  probable  that  the  feeble  echo  of  their  arguments 
which  is  now  alone  heard  in  the  maintenance  of  their 
views,  would  shake  our  fathers  were  they  living.  The 
Scripture  argument  stands  now  where  it  stood  then,  and 
the  Word,  which  was  too  strong  for  Luther's  human 
doubts  then,  would  prove  too  strong  for  them  now.  It 
is  not  the  argument  which  has  changed:  it  is  as  over- 
whelming now  as  then  ;  but  the  singleness  of  faith,  the 
simple-hearted  trust — these  have  too  often  yielded  to  the 
Rationalizing  s])irit  of  a  vain  and  self-trusting  genera- 
tion. If  our  fathers,  with  their  old  spirit,  were  living 
now,  we  would  have  to  stand  with  them,  on  their  Con- 
fession, or  be  obliged  to  stand  alone.  Luther  would  sing 
now,  as  he  sung  then  : 

"  The  Word  they  shall  permit  remain, 
And  not  a  thank  have  for  it." 

V 

TV.  The  very  name  of  Augsburg,  which  tells  us  where 
our  Confession  was  uttered,  reminds  us  of  the  nature  of 
the  obligations  of  those  who  profess  to  receive  it.  Two 
other  Confessions  were  brought  to  that  city:  the  Confes- 
sion of  Zwingle,  and  the  Tetrapolitan  Confession:  the 
former  openly  opposed  to  the  faith  of  our  Church,  espe- 
cially in  regard  to  the  Sacraments;  the  latter  ambiguous 
and  evasive  on  some  of  the  vital  points  of  the  same  doc- 
trine. These  two  Confessions  are  now  remembered  only 
because  of  the  historical  glory  shed  by  ours  over  every 
thing  which  came  into  any  relation  to  it.  But  can  it  be, 
that  the  doctrine  which  arrayed  itself  against  the  Augs- 
burg Confession  at  Augsburg  can  be  the  doctrine  of  that 
Confession,  or  capable  of  harmonizing  with  it  anywhere 
else;  that  what  was  not  Lutheranism  there  is  Lutheran- 
ism  here;  that  what  was  Lutheranism  then  is  not  Lu- 


INTRODUCTION.  xliii 

tlieranism  now;  that  Zwingle  or  Hedio  of  Stranburg 
could,  without  a  change  of  views,  honestly  Kubncribe  the 
Confession  against  which  they  had  arrayed  themselves, 
that  very  Confession,  the  main  drift  of  some  of  whose  most 
important  Articles  was  to  teach  the  truth  these  men  de- 
nied, and  to  condemn  the  errors  these  mf^n  fostered,  or 
that  men,  who  hold  now  what  they  held  then,  can  now 
honestly  do  what  they  would  not  and  could  not  do  then  ? 
What  could  not  be  done  then,  cannot  be  done  now.  A 
principle  is  as  little  affected  by  the  lapse  of  three  hun- 
dred years  as  of  one  3'ear.  It  cannot  be,  that,  consist- 
ently with  the  principles  of  our  fathers,  consistently  with 
Church  unity  with  them,  consistently  with  the  Church 
name  which  their  principles  and  their  faith  defined,  men 
holding  Romish,  or  Rationalistic,  or  Zwinglian  error, 
should  pretend  to  receive  the  Confession  as  t,heir  own. 
8uch  a  course  effaces  all  the  lines  of  historical  identity, 
and  of  moral  consistency,  and  opens  the  way  to  error  of 
every  kind. 

Y.  The  language  of  the  Confession,  when  it  speaks 
of  itself,  is  well  worthy  of  attention. 

1.  It  calls  itself  a  Confession^  not  a  rule.  The  Bible  is 
the  only  rule  of  faith,  and  this  document  confesses  the 
faith  of  which  the  Bible  is  the  rule. 

2.  It  calls  itself  a  Confession  o^  faith  ;  of  faith,  not  of 
men's  opinions  or  views,  but  of  that  divine  conviction  of 
saving  truth,  which  the  Holy  Ghost  works  through  the 
Word.  It  speaks  of  that  with  which  it  has  to  do  as  "  the 
holy  faith  and  Christian  religion,"  "  the  one  onl}^  and 
true  religion,"  "our  holy  religion  and  Christian  faith." 
The  title  of  the  doctrinal  portion  of  the  Confession  is, 
^^  Principal  Articles  of  Faith." 

3.  The  Confessors  speak  of  this  Confession  of  faith  as 
"the  Confession  of  th<dir  preachers,  and  their  own  Confes- 
sion," "  the  doctrine  which  their  preachers  have  presented 
and  taught  in  the  Churches,  in  their  lands,  principalities, 
and  cities."     The  Preface  closes  with  the  words  :  "This 


Xliv  INTRODUCTION. 

is  the  Confession  of  ourselves  and  of  ours,  as  now  distinctly 
follows,  Article  by  Article."  They  separate  their  faith 
alike  from  the  errors  of  Rome  and  of  the  fanatical  and 
rationalizing  tendencies  of  the  day. 

4.  The  Confession  declares  that :  "  The  Churches 
among  us  teach"  the  doctrines  set  forth  in  the  Articles. 
It  is  not  simply  great  princes,  nor  great  theologians;  it  is 
the  Churches  which  teach  these  doctrines.  The  private 
opinions  of  the  greatest  of  men  are  here  nothing.  It  is 
the  faith  of  the  Churches  which  is  set  forth,  and  those 
who  acted  for  them  spoke  as  their  representatives,  know- 
ing the  common  faith,  and  not  mingling  with  it  any  mere 
private  sentiments  or  peculiar  views  of  their  own,  how- 
ever important  they  might  regard  them. 

It  is  a  great  mistake  to  suppose  that  our  Evangelical 
Protestant  Church  is  bound  by  consistency  to  hold  a 
view  simply  because  Luther  held  it.  Her  faith  is  not  to 
be  brought  to  the  touchstone  of  Luther's  private  opinion, 
but  his  private  opinion  is  to  be  tested  by  her  confessed 
faith,  when  the  question  is.  What  is  genuinely  Lutheran? 
The  name  Lutheran,  as  our  Church  tolerates  it,  ^fieans 
no  more  than  that  she  heartily  accepts  that  New  Testa- 
ment faith  in  its  integrity,  in  whose  restoration  Luther 
was  so  glorious  a  teader.  When,  at  the  conferences  at 
Augsburg,  Eck  produced  certain  passages  from  Luther's 
writings,  Brentius  and  Schnepf  replied:  "We  are  not 
here  to  defend  Luther's  writings,  but  to  maintain  our 
Confession."  In  showing  that  the  Augsburg  Confession 
is  the  Symbol  of  our  time,  the  Formula  of  Concord  rests 
its  authority  on  its  being  "  the  unanimous  consent  and 
declaration  of  our  faith."  The  private  opinions  of  in- 
dividuals, however  influential,  can  in  no  sense  establish 
or  remove  one  word  of  the  Creed  of  the  Church  Any 
man,  who,  on  any  pretence,  gives  ecclesiastical  authority 
to  private  opinions,  is  robbing  the  Church  of  her  free- 
dom. She  is  to  be  held  responsible  for  no  doctrines  which 
she  has  not  oflicially  declared  to  be  her  own. 


INTRODUCTION.  xlv 

6.  The  Confessors  say,  at  the  end  of  the  doctrinal  Ar- 
ticles: "Tliis  is  almost  the  main  portion  (summa :  chief 
points,  principal  matters)  of  the  doctrine  which  is  preached 
and  taught  in  our  Churches,  in  order  to  the  true  Chris- 
tian instruction  and  comfort  of  the  conscience,  as  also  for 
the  edification  of  believers."  It  calls  the  things  it  sets 
forth  "the  one,  simple  truth,"  and  styles  them  "the 
chief,"  or  fundamental,  "Articles"  (Hauptartikeln). 

The  Confessors  style  and  characterize  the  Confession 
as  "our  Confession,"  as  "the  chief  points  of  the  doctrine 
taught  in  our  Churches,"  as  "the  main  (or  fundamental) 
Articles,"  as  "  the  Articles  of  faith."  They  say:  "  Those 
things  only  have  been  recited  which  seemed  necessary  to  be 
said,  that  it  might  be  understood,  that,  in  doctrine  and 
ceremonies,  nothing  is  received  by  us  contrary  to  Scrip- 
ture;" and  they  declare,  at  the  close  of  their  work,  that 
it  was  meant  as  "  a  sum  of  doctrine,"  or  statement  of  its 
chief  points,  "for  the  making  known  of  our  Confession, 
and  of  the  doctrine  of  those  who  teach  among  us."* 

6.  The  Confessors  say  of  this  statement  of  the  main 
points  of  doctrine:  "In  it  may  be  seen,  that  there  is 
NOTHING  which  departs  from  the  Scriptures  ;'^  "it  is  clearly 
founded  in  the  hol}^  Scriptures, "f  "in  conformity  with 
the  pure,  Divine  word  and  Christian  truth."  They  de- 
clare, that,  in  these  "main"  or  fundamental  "Articles, 
no  falsity  or  deficiency  is  to  be  found,  and  that  this  their 
Confession  is  godly  and  Christian  (gottlich  und  Christ- 
lich)."  They  open  the  Articles  on  Abuses  by  reiterating, 
that  their  Confession  is  evidence,  that,  "  in  the  Articles 
of  faith,  NOTHING  is  taught  in  our-  Churches  contrary  to 
the  Holy  Scripture, "J  and  the  Confessors  close  with  the 
declaration,  that,  if  there  be  points  on  which  the  Con- 
fession has  not  touched,  they  are  prepared  to  furnish 

*  Epilogue,  69,  5. .  f  Epilogue,  70,  6. 

X  Nihil,  inesse,  quod  discrepat  a  Scripturis — in  heiliger  Schrift 
klar  gegrundet. 


Xlvi  INTRODUCTION. 

ample  information,  ''in  accordance  with  the  Scriptures/* 
"on  the  ground  of  holy  Divine  writ." 

7.  The  Confessors  say  that  in  the  Confession  :  "  There 
is  NOTHING  which  departs  from  the  Church  Catholic^  the 
Universal  Christian  Church.''''^ 

8.  The  Confessors  moreover  declare,  that  they  set  forth 
their  Confession  that  they  may  "not  put  their  soul  and 
conscience  in  the  very  highest  and  greatest  peril  before 
God  by  abuse  of  the  Divine  name  or  word/' 

9.  They  declare,  moreover,  that  it  is  their  grand  de- 
sign in  the  Confession,  to  avoid  the  "  transmission  as  a 
heritage  to  their  children  and  descendants  of  another  doc- 
trine, a  doctrine  not  in  conformity  with  the  pure  Divine 
word  and  Christian  truth." 

Our  fathers  knew  well  that  human  opinions  fluctuate, 
that  men  desert  the  truth,  that  convictions  cannot  be 
made  hereditary;  but  they  knew  this  also,  that  when 
men  assume  a  name,  they  assume  the  obligations  of  the 
name,  that  they  may  not  honestly  subscribe  Confessions 
unless  they  believe  their  contents;  and  they  knew  that 
after  this,  their  great  Confession,  men  could  not  tOng 
keep  up  the  pretence  of  being  of  them  who  were  anti- 
Trinitarian,  Pelagian,  Eomish,  Eationalistic,  or  Fanati- 
cal. They  could  transmit  the  heritage  of  their  faith  to 
their  children,  trusting  in  God  that  these  children  w^ould 
not,  for  the  brassy  glitter  of  Eationalism,  or  the  scarlet 
rags  of  Eome,  part  with  this  birthright,  more  precious 
than  gold. 

Our  lathers  believed,  with  St.  Paul,  that  the  true  faith 
is  "one  faith,''  and,  therefore,  never  changes.  It  is  the 
same  from  age  to  age.  The  witness  of  a  true  faith  is  a 
witness  to  the  end  of  time.  When,  therefore,  Briick,  the 
Chancellor  of  Saxony,  presented  the  Confession,  he  said: 
"  By  the  help  of  God  and  of  our  Lord  Jesus  Christ,  this 

*  Ab  Ecclesia  Catholica — gemeiner  Christlicher,  Kirchen. 


INTRODUCTION.  xlvii 

Confession  shall  remain  invincible,  against  the  gates  of 

hell,  TO  ETERNITY  I'^ 


§  16.   THE  CHAKACTER  AND  VALUE  OF  THE 
AUGSBURG  CONFESSION. 

The  Augsburg  Confession  was  exquisitely  adapted  to 
all  its  objects,  as  a  Confession  of  faith,  and  a  Defence  of 
it.  In  it  the  very  heart  of  the  Gospel  beat  again.  It 
gave  organic  being  to  what  had  hitherto  been  but  a  ten- 
dency, and  knit  together  great  nationalities  in  the  ho- 
liest bond  by  which  men  can  be  held  in  association.  It 
enabled  the  Evangelical  Princes,  as  a  body,  to  throw 
their  moral  weight  for  truth  into  the  Empire.  These 
were  the  starting-points  of  its  great  work  and  glory 
among  men.  To  it,  under  God,  more  than  to  any  other 
cause,  the  whole  Protestant  world  owes  civil  and  re- 
ligious freedom.  Under  it,  as  a  banner,  the  pride  of 
Eome  was  broken,  and  her  armies  destroyed.  It  is  the 
symbol  of  pure  Protestantism,  as  the  three  General 
Creeds  are  symbols  of  that  developing  Catholicity  to 
which  genuine  Protestantism  is  related,  as  the  maturing 
fruit  is  related  to  the  blossom.  To  it  the  eyes  of  all  deep 
thinkers  have  been  turned,  as  to  a  star  of  hope  amid 
the  internal  strifes  of  nominal  Protestantism.  Gieseler, 
the  great  Eeformed  Church  historian,  says:*  ''If  the 
question  be,  Which,  among  all  Protestant  Confessions,  is 
best  adapted  for  forming  the  foundation  of  a  union  among 
Protestant  Churches,  we  declare  ourselves  unreservedly 
for  the  Augsburg  Confession."  But  no  genuine  union 
can  ever  be  formed  upon  the  basis  of  the  Augsburg  Con- 
fession, except  by  a  hearty  consent  in  its  whole  faith,  an 
honest  reception  of  all  its  statements  of  doctrine  in  the 
sense  which  the  statements  bear  in  the  Confession  itself. 
If  there  be  those  who  would  forgive  Eome  her  unre- 

*  Theolog.  Stud,  u,  Kritik,  1833,  ii,  1142. 


% 


Xlviii  INTRODUCTION. 

pented  sins,  they  must  do  it  in  the  face  of  the  Augsburg 
Confession.  If  there  be  those  who  would  consent  to  a 
truce  at  least  with  Nationalism  or  Fanaticism,  they  must 
begin  their  work  by  making  men  forget  the  great  Con- 
fession, which  refused  its  covert  to  them  from  the  be- 
ginning. "With  the  Augsburg  Confession  begins  the 
clearly  recognized  life  of  the  Evangelical  Protestant 
Church,  the  purified  Church  of  the  West,  on  which  her 
enemies  fixed  the  name  Lutheran.  With  this  Confession 
her  most  self-sacrificing  struggles  and  greatest  achieve- 
ments are  connected.  It  is  hallowed  by  the  prayers  of 
Luther,  among  the  most  ardent  that  ever  burst  from  the 
human  heart;  it  is  made  sacred  by  the  tears  of  Melanc- 
thon,  among  the  tenderest  which  ever  fell  from  the  eyes 
of  man.  It  is  embalmed  in  the  living,  dying,  and  undy- 
ing devotion  of  the  long  line  of  the  heroes  of  our  faith, 
who,  through  the  world  which  was  not- worthy  of  them, 
passed  to  their  eternal  rest.  The  greatest  masters  in  the 
realm  of  intellect  have  defended  it  with  their  labors;  the 
greatest  princes  have  protected  it  from  the  sword,  by  the 
sword ;  and  the  blood  of  its  martyrs,  speaking  l>etter 
things  than  vengeance,  pleads  forever,  with  the  blood  of 
Him  whose  all-availing  love,  whose  sole  and  all-atoning 
sacrifice,  is  the  beginning,  middle,  and  end  of  its  witness. 
But  not  alone  on  the  grand  field  of  historical -events 
has  its  power  been  shown.  It  led  to  God's  Word  mil- 
lions, who  have  lived  and  died  unknown  to  the  great 
world.  In  the  humblest  homes  and  humblest  hearts  it 
has  opened,  through  ages,  the  spring  of  heavenly  influ- 
ence. It  proclaimed  the  all-sufficiency  of  Christ's  merits, 
the  justifying  power  of  faith  in  Him;  and  this  shed 
heavenly  light,  peace  and  joy  on  the  darkest  problems 
of  the  burdened  heart.  "  It  remains  forever,"  says  Giese- 
ler,  "  a  light  to  guide  in  the  right  path  those  who  are 
struggling  in  error."  It  opened  the  way  to  the  true 
unity  of  the  Church  of  Christ;  and  if  it  has  seemed  to 
divide,  for  a  little  time,  it  has  divided  only  to  consolidate 


INTRODUCTION.  xlix 

at  length,  the  whole  Church,  under  Christ's  sole  rule,  and 
in  the  one  pure  faith. 

Its  history,  in  its  full  connections,  is  the  histor^^  of  the 
centuries  midway  in  the  fourth  of  which  we  stand,  and 
the  future  of  the  Church,  which  is  the  future  of  the  race, 
can  unfold  itself  from  the  present,  only  in  the  power  of 
the  life  which  germinates  from  the  great  principles  which 
the  Augsburg  Confession  planted  in  the  world. 

§  17.   OBJECT  AND  CHAEACTER  OF  THE  PRESENT 

WORK. 

The  distinctive  peculiarities  of  this  Edition  of  the 
Augsburg  Confession  are  these : 

First.  After  the  Three  General  Creeds,  which  are 
presupposed  as  an  historical  foundation,  it  gives  a  lit- 
eral TRANSLATION  of  the  Coufcssion  from  the  Latin, 
with  the  most  important  additions  from  the  German  [in 
brackets]. 

Second.  The  Articles  are  reduced  to  a  uniform  nu- 
meration from  One  to  Twenty-eight,  with  a  second 
number  marking  the  Articles  on  Abuses  as  such. 

Third.  The  Articles  are  divided  into  paragraphs,  each 
one  of  which  contains  a  distinct  thought.  These  are 
numbered  in  correspondence  with  the  best  editions  of 
the  original,  so  as  to  facilitate  reference. 

Fourth.  It  furnishes,  in  an  Introduction,  a  new  col- 
lection of  materials  for  an  understanding;  of  the  orifrin 
and  character  of  the  Confession,  and  also  gives  refer- 
ences to  the  chief  original  sources  of  its  history. 

Fifth.  In  a  series  of  Notes,  it  endeavors,  chiefly  by 
official  evidence,  to  remove  the  most  important  misap- 
prehensions of  the  meaning  of  the  Confession.  It  gives, 
in  this  connection,  the  titles  of  other  works  in  Entj-lish. 
in  which  the  same  topics  are' treated. 

5 


1  INTRODUCTION. 

Sixth.  It  gives  a  more  thorough  Index  of  the  Confes- 
sion, than,  so  far  as  the  writer  knows,  has  ever  been  pre- 
pared before,  in  fact,  to  a  large  extent,  a  Concordance 
of  its  most  important  words.  Tliis  Index  is  meant  as 
an  aid  in  making  the  Confession  its  own  interpreter. 

Seventh.  This  Edition,  while  it  excludes  what  could 
be  interesting  to  the  scholar  merely,  has  endeavored  to 
compress  within  a  moderate  compass  what  will  be  of 
most  general  utility  to  our  ministers  and  people.  It  is 
designed  as  an  humble  aid,  by  God's  help,  in  the  work 
of  deepening  an  intelligent  devotion  to  the  great  doc- 
trines of  His  Word,  the  doctrines  which  have  been  the 
life  of  His  Church,  the  revival  of  which  created  the 
Eeformation,  and  the  conservation  of  which,  as  the  only 
hope  of  the  world,  is  the  holiest  duty  of  those  who  love 
the  faith  once  delivered  to  the  Saints. 


Part  I. 
THE  GENERAL  CREEDS. 


/.     THE  APOSTLES'  CREED. 
11.     THE  NICENE  CREED. 
III.     THE  ATHANASIAN  CREED 


(  1) 


THE  THREE  GENERAL  CREEDS. 


I.    THE  APOSTLES'  CREED. 

1.  I  believe  in  God,  the  Father  Almighty, 
Maker  of  heaven  and  earth  : 

2.  And  in  Jesus  Christ,  his  only  Son,  our  Lord, 

3.  Who  was  conceived  by  the  Holy  Ghost, 

4.  Born  of  the  Virgin  Mary,  suffered  under 
Pontius  Pilate,  Was  crucified,  dead,  and  buried: 

5.  He  descended  into  Hell,  the  third  day  he 
rose  again  from  the  dead.  He  ascended  into 
heaven,  And  sitteth  on  the  right  hand  of  God 
the  Father  Almighty; 

6.  From  thence  he  shall  come  to  judge  the 
quick  and  the  dead. 

7.  I  believe  in  the  Holy  Ghost ;  the  holy  Cath- 
olic [Christian]  Church,  the  Communion  of  Saints; 
The  forgiveness  of  sins ; 

8.  The  Resurrection  of  the  body,  And  the  life 
everlasting.     Amen. 


II.   THE  NICENE  CREED. 

1.  I  believe  in  one  God,  the  Father  Almighty, 
Maker  of  heaven  and  earth,  And  of  all  thino-s 
visible  and  invisible. 

5*  (3) 


4  THE  THREE  GENERAL  CREEDS. 

2.  And  in  one  Lord  Jesus  Christy  the  only- 
begotten  Son  of  God, 

3.  Begotten  of  his  Father,  before  all  Worlds, 
God  of  God,  Light  of  Light,  Very  God  of  very 
God,  Begotten,  not  made,  Being  of  one  Substance 
with  the  Father;  By  whom  all  things  were  made, 

4.  Who  for  us  men,  and  for  our  salvation  came 
down  from  heaven,  And  was  incarnate  by  the 
Holy  Ghost  of  the  Virgin  Mary,  and  was  made 
man, 

5.  And  was  crucified  also  for  us  under  Pontius 
Pilate.  He  suffered  and  was  buried,  And  the 
third  day  he  rose  again  according  to  the  Scrip- 
tures, And  ascended  into  heaven,  And  sitteth  on 
the  right  hand  of  the  Father. 

6.  And  he  shall  come  again  with  glory  to  judge 
both  the  quick  and  the  dead :  Whose  kingdom  ^all 
have  no  end. 

7.  And  I  believe  in  the  Holy  Ghost,  The  Lord 
and  Giver  of  life.  Who  proceedeth  from  the  Father 
and  the  Son,  Who  with  the  Father  and  the  Son 
together  is  worshipped  and  glorified.  Who  spake 
by  the  Prophets. 

8.  And  I  believe  in  one  holy.  Catholic  [Chris- 
tian] and  Apostolic  Church. 

9.  I  acknowledge  one  Baptism  for  the  remis- 
sion of  sins, 

10.  And  I  look  for  the  Resurrection  of  the 
dead,  and  the  life  of  the  world  to  come.     Amen. 


THE   CREED    OF   ATHANASIUS.  5 

III.   THE  CREED  OF  ATHANASIUS. 

Written  against  the  Arians. 

1.  Whosoever  will  be  saved,  before  all  things 
it  is  necessary  that  he  hold  the  Catholic  [true 
Christian]  faith, 

2.  Which  Faith  except  every  one  do  keep  whole 
and  undefiied,  without  doubt  he  shall  perish  ever- 
lastingly. 

3.  And  the  Catholic  [true  Christian]  faith  is 
this:  that  we  warship  one  God  in  Trinity,  and 
Trinity  in  Unity; 

4.  Neither  confounding  the  Persons;  nor  di- 
viding the  Substance. 

5.  For  there  is  one  Person  of  the  Father,  ano- 
ther of  the  Son,  and  another  of  the  Holy  Ghost. 

6.  But  the  Godhead  of  the  Father,  of  the  Son, 
and  of  the  Holy  Ghost,  is  all  one:  the  Glory 
Equal,  the  Majesty  Coeternal. 

7.  Such  as  the  Father  is,  such  is  the  Son :  and 
such  is  the  Holy  Ghost. 

8.  The  Father  uncreate,  the  Son  uncreate: 
and  the  Holy  Ghost  uncreate. 

9.  The  Father  incomprehensible,  the  Son  in- 
comprehensible :  and  the  Holy  Ghost  incompre- 
hensible. 

10.  The  Father  eternal,  the  Son  eternal:  and 
the  Holy  Ghost  eternal. 

11.  And  yet  they  are  not  three  Eternals :  but 
one  Eternal. 


6  THE  THREE  GENERAL  CREEDS. 

12.  As  also  there  are  not  three  incomprehensi- 
bles,  nor  three  uncreated:  but  one  eternal,  and 
one  incomprehensible. 

13.  So  likewise  the  Father  is  Almighty,  the 
Son  Almighty:  and  the  Holy  Ghost  Almighty. 

14.  And  yet  they  are  not  three  Almighties: 
but  one  Almighty. 

15.  So  the  Father  is  God,  the  Son  is  God:  and 
the  Holy  Ghost  is  God. 

16.  And  yet  they  are  not  three  Gods :  but  one 
God. 

17.  So  likewise  the  Father  is  Lord,  the  Son 
Lord :  and  the  Holy  Ghost  Lord. 

18.  And  yet  not  three  Lords :  but  one  Lord. 

19.  For  like  as  we  are  compelled  by  the  Chris- 
tian verity :  to  acknowledge  every  Person  by  him- 
self to  be  God  and  Lord ;  v 

So  are  we  forbidden  by  the  Catholic  [Christian] 
Religion :  to  say,  There  be  three  Gods,  or  three 
Lords. 

20.  The  Father  is  made  of  none:  neither  cre- 
ated nor  begotten. 

21.  The  Son  is  of  the  Father  alone :  not  made, 
nor  created,  but  begotten. 

22.  The  Holy  Ghost  is  of  the  Father,  and  of 
the  Son;  neither  made,  nor  created,  nor  begot- 
ten, but  proceeding. 

23.  So  there  is  one  Father,  not  three  Fathers ; 
one  Son,  not  three  Sons:  one  Holy  Ghost,  not 
three  Holy  Ghosts. 


THE    CREED    OF   ATHANASIUS.  7 

24.  And  in  this  Trinity  none  is  before,  or  after 
other :  none  is  greater,  or  less  than  another ; 

25.  But  the  whole  three  Persons  are  coeternal 
together,  and  coequal :  So  that  in  all  things,  as 
is  aforesaid:  the  Unity  in  Trinity,  and  the  Trin- 
ity in  Unity  is  to  be  worshipped. 

26.  He  therefore  that  will  be  saved  must  thus 
think  of  the  Trinity. 

27.  Furthermore,  it  is  necessary  to  Everlasting 
Salvation :  that  we  also  believe  rightly  the  Incar- 
nation of  our  Lord  Jesus  Christ. 

28.  For  the  right  Faith  is,  that  we  believe  and 
confess :  that  our  Lord  Jesus  Christ,  the  Son  of 
God,  is  God  and  Man ; 

29.  God,  of  the  Substance  of  the  Father  begot- 
ten before  the  worlds :  and  Man  of  the  Substance 
of  his  mother,  born  in  the  world; 

30.  Perfect  God,  and  perfect  Man :  of  a  reason- 
able soul  and  human  flesh  subsisting. 

31.  Equal  to  the  Father,  as  touching  his  God- 
head :  and  inferior  to  the  Father,  as  touching  hi^ 
Manhood. 

32.  Who  although  he  be  God  and  Man :  yet  he 
is  not  two,  but  one  Christ; 

33.  One;  not  by  conversion  of  the  Godhead 
into  flesh:  but  by  taking  the  Manhood  into  God; 

34.  One  altogether;  not  by  confusion  of  Sub- 
stance :  but  by  Unity  of  Person. 

35.  For  as  the  reasonable  soul  and  flesh  is  one 
man :  so  God  and  Man  is  one  Christ ; 


8  THE  THREE  GENERAL  CREEDS. 

36.  Who  suffered  for  our  salvation :  descended 
into  hell,  rose  again  the  third  day  from  the  dead. 

37.  He  ascended  into  heaven;  he  sitteth  on 
the  right  hand  of  the  Father,  God  Almighty: 
from  whence  he  shall  come  to  judge  the  quick 
and  the  dead. 

38.  At  whose  coming  all  men  shall  rise  again 
with  their  bodies :  and  shall  give  account  for 
their  own  works. 

39.  And  they  that  have  done  good  shall  go 
into  life  everlasting :  and  they  that  have  done 
evil  into  everlasting  fire. 

40.  This  is  the  Catholic  [true  Christian]  faith : 
which  except  a  man  believe  faithfully,  he  cannot 
be  saved. 


Part  IL 
THE  AUGSBURG  CONFESSION. 


PEEFACE  TO  THE  EMPEEOE  CHAELES  Y. 

I. 

CHIEF  AETICLES  OF  FAITH. 
/.     OF  GOD. 
IL     OF  ORIGINAL  SIN. 
IIL     OF  TEE  SON  OF  GOD. 
■IV.     OF  JUSTIFICATION. 

V.     OF  THE  MINISTRY  OF  THE  CHURCH. 
VL     OF  NEW  OBEDIENCE. 
VIL     OF  THE  CHURCH. 
VIIL     WHAT  THE  CHURCH  IS. 
IX.     OF  BAPTISM. 
X.     OF  THE  LORD'S  SUPPER. 
XL     OF  CONFESSION. 
XIL     OF  REPENTANCE. 
XIIL     OF  THE  USE  OF  SACRAMENTS. 
XIV.     OF  ECCLESIASTICAL  ORDERS. 

(  9  ) 


10  CONTENTS. 

XV.  OF  ECCLESIASTICAL  RITES. 

XVL  OF  CIVIL  MATTERS. 

XVIL  OF  THE  RETURN  OF  CHRIST  TO  JUDGMENT. 

XVIIL  OF  FREE  WILL. 

XIX.  OF  THE  CA  USE  OF  SIN. 

XX.  OF  FAITH  AND  GOOD   WORKS. 

XXL  OF  THE   WORSHIP  OF  SAINTS. 

XXIL  CONCLUSION. 

n. 

AKTICLES  IN  WHICH  AKE  ENUMEKATED  THE 
ABUSES  COERECTED. 

L     OF  BOTH  KINDS. 

IL     OF  THE  MARRIAGE  OF  PRIESTS. 

i 

IIL     OF  THE  MASS. 

IV.     OF  CONFESSION. 
V.     OF  THE  DISTINCTION  OF  MEATS,  AND   OF  TRA^ 

DITIONS. 
VL     OF  MONASTIC  VO  WS. 
VIL     OF  ECCLESIASTICAL  POWER. 
EPILOGUE. 


CONFESSION   OF  FAITH 

PRESENTED   TO   THE   INVINCIBLE   EMPEROR   CHARLES   V, 

C^SAR   AUGUSTUS,   AT   THE  DIET   OF   AUGSBURG, 

ANNO   DOMINI   MDXXX. 


**I  will  speak  of  thy  testimonies  also  before  kings,  and  will  not  be  ashamed." 

Psalm  119:46. 


Preface  to  the  Emperor  Charles  V. 

Most  Invincible  Emperor,  Caesar  Augustus,  Most  1 
Clement  Master :  Inasmuch  as  Tour  Imperial  Maj- 
esty has   summoned  a  Convention  of  the   Empire 
at  Augsburg,  to  deliberate  in  regard  to  aid  against 
the  Turk,  the  most  atrocious,  the  hereditary,  and  an- 
cient enemy  of  the  Christian  name  and  religion,  in 
what  way,  to  wit,  resistance  might  be  made  to  his 
rage  and  assaults,  by  protracted  and  perpetual  prepa- 
ration for  war :  Because,  moreover,  of  dissensions  in  2 
the  matter  of  our  holy  religion  and  Christian  faith, 
and  in  order  that  in  this  matter  of  religion  the  opin- 
ions and  judgments  of  diverse  parties  may  be  heard 
in  each   other's   presence,  may  be  understood   and 
weighed  among  one  another,  in  mutual  charity,  meek- 
ness, and  gentleness,  that  those  things  which  in  the  3 
writings  on  either  side  have  been  handled  or  under- 
stood amiss,  being  laid   aside   and   corrected,  these 
things  may  be  harmonized  and  brought  back  to  the 
one  simple  truth  and  Christian  Concord;  so  that  here-  4 
after  the  one  unfeigned  and  true  religion  may  be  em- 

6  (   11  ) 


12  .  THE   AUGSBURG   CONFESSION. 

braced  and  preserved  by  us,  so  that  as  we  are  subjects 
and  soldiers  of  the  One  Christ,  so  also,  in  unity  and 
concord,  we  may  live  in  the  one  Christian  Church : 
and  inasmuch  as  We,  the  Electors  and  Princes,  whose  5 
names  are  subscribed,  together  with  others  who  are 
conjoined  w4th  us,  in  common  with  other  Electors  and 
Princes,  and  States,  have  been  called  to  the  afore- 
named Diet,  we  have,  in  order  to  render  most  humble 
obedience  to  the  Imperial  Mandate,  come  early  to 
Augsburg,  and  with  no  desire  to  boast  would  state 
that  we  were  among  the  very  first  to  be  present. 

When  therefore   Your   Imperial   Majesty,   among  6 
other  things,  has  also  at  Augsburg,  at  the  very  be-    *• 
ginning  of  these  sessions,  caused  the  proposition  to 
be  made  to  the  Princes  and  States  of  the  Empire, 
that  each  of  the  States  of  the  Empire,  in  virtue  of  the 
Imperial  Edict,  should  propose  and  offer  in  the  Ger-* 
man  and  in  the  Latin  language  its  opinion  and  decis-  7 
ion ;  after  discussion  on  Wednesday  we  replied  to  Your 
Imperial  Majesty,  that  on  the  following  Friday  we 
would  offer  on  our  part  the  Articles  of  our  Confession  : 

Wherefore,  in  order  that  we  may  do  homage  to  the  8 
will  of  Your  Imperial  Majest}^,  we  now  offer  in  the  mat- 
ter of  religion  the  Confession  of  our  preachers  and  of 
ourselves,  the  doctrine  of  which  derived  from  the  Holy 
Scriptures  and  pure  Word  of  God  they  have  to  this 
time  set  forth  in  our  lands,  dukedoms,  domains,  and 
cities,  and  have  taught  in  the  churches.  If  the  other  9 
Electors,  Princes,  and  States  of  the  Empire,  should 
in  the  writings,  to  wit,  in  Latin  and  German,  accord- 
ing to  the  aforementioned  Imperial  proposition,  pro- 
duce their  opinions  in  this  matter  of  religion  :  we  here 
in  the  presence  of  Your  Imperial  Majesty  our  most  10 
Clement  Lord,  offer  ourselves,  prepared,  in  conjunc- 
tion with  the  Princes  and  our  friends  already  desig- 
nated, to  compare  views  in  a  kindly  manner  in  re- 
gard to  mode  and  ways  which  may  be  available,  so 


PREFACE   TO   THE    EMPEKOR   CHARLES    V.  13 

that  as  far  as  may  honorably  be  done,  we  may  agree, 
and  the  matter  between  us  of  both  parts  being  peace- 
/ally  discussed,  with  no  hateful  contention,  by  God's 
help  the  dissension  may  be  removed,  and  may  be 
brought  back  to  one  true  accordant  religion  (as  we  11 
are  all  subjects  and  soldiers  under  one  Christ,  so  also 
we  ought  to  confess  one  Christ,  in  accordance  with 
the  tenor  of  the  decree  of  Your  Imperial  Majesty), 
and  all  things  should  be  brought  back  to  the  truth 
of  God,  which  with  most  fervent  prayers  we  beseech 
God  to  grant. 

But  if,  as  regards  the  rest  of  Electors,  Princes,  and  12 
States,  those  of  the  other  party,  this  treatment  of  the 
matter  of  religion,  in  the  manner  in  which  Your  Im- 
perial Majesty  has  wisely  thought  fit  it  should  be  con- 
ducted and  treated,  to  wit,  with  such  a  mutual  pre- 
sentation of  writings  and  calm  conference  between 
us,  should  not  go^  on,  nor  be  attended  by  any  result;  13 
yet  shall  we  leave  a  clear  testimony  that  in  no  manner 
do  we  evade  anything  which  can  tend  to  promote 
Christian  concord  (anything  which  God  and  a  good 
conscience  allow);  and  this  Your  Imperial  Majesty  14 
and  the  other  Electors  and  States  of  the  Empire,  and 
all  who  are  moved  by  a  sincere  love  of  religion  and 
concern  for  it,  all  who  are  willing  to  give  an  equitable 
hearing  in  this  matter,  will  kindly  gather  and  under- 
stand from  the  Confession  of  ourselves  and  of  ours. 

Since,  moreover,  Your  Imperial  Majesty  has  not  15 
once  only^  but  repeatedly  signified  to  the  Electors, 
Princes,  and  other  States  of  the  Empire;  and  at  the 
Diet  of  Spires,  which  was  held  in  the  year  of  our 
Lord  1526,  caused  to  be  recited  and  publicly  pro- 
claimed, in  accordance  with  the  form  of  Your  Impe- 
rial instruction  and  commission  given  and  prescribed: 
That  Your  Imperial  Majesty  in  this  matter  of  reli-  16 
gion  for  certain  reasons,  stated  in  the  name  of  Your 
Majesty,  was  not  willing  to  determine,  nor  was  able 


14  THE   AUGSBURG   CONFESSION. 

to  conclude  touching  anything,  but  that  Your  Impe- 
rial Majesty  would  diligently  endeavor  to  have  the 
Eoman  Pontiff,  in  accordance  with  his  office,  to  assem- 
ble a  General  Council :  as  also  the  same  matter  was  17 
more  amply  set  forth  a  year  ago  in  the  last  public 
Convention,  which  was  held  at  Spires,  where  through  18 
His  Highness  Ferdinand,  King  of  Bohemia  and  Hun- 
gary, our  friend  and  clement  Lord,  afterward  through 
the  Orator  and  the  Imperial  Commissioners,  Your 
Imperial  Majesty,  among  other  propositions,  caused 
these  to  be  made,  that  Your  Imperial  Majesty  had 
known  and  pondered,  the  resolution  to  convene  a  19 
Council,  formed  by  the  Eepresentatives  of  Your  Im- 
perial Majesty  in  the  Empire,  and  by  the  Imj)erial 
President  and  Counsellors,  and  by  the  Legates  of  other 
States  convened  at  Eatisbon,  and  this  Your  Imperial 
Majesty  also  judged  that  it  would  be  useful  to  assem- 
ble a  Council,  and  because  the  matters  which  were  to 
be  adjusted  at  this  time  between  Your  Imperial  Maj- 
esty and  the  Eoman  Pontiff  were  approaching  agree- 
ment and  Christian  reconciliation.  Your  Imperial 
Majesty  did  not  doubt  that,  but  that  the  Pope  could 
be  induced  to  summon  a  General  Council:  Wherefore  20 
Your  Imperial  Majesty  signified  that  Your  Imperial 
Majesty  would  endeavor  to  bring  it  to  pass  that  the 
Chief  Pontiff,  together  with  Your  Imperial  Majesty, 
would  consent  at  the  earliest  o^:>portunity  to  issue 
letters  for  the  convening  of  such  a  General  Council. 

As  the  event,  therefore,  has  been  that  in  this  mat-  21 
ter  of  religion  the  differences  between  us  and  the 
other  party  have  not  been  settled  in  friendship  and 
love,  we  here  present  ourselves  before  Your  Imperial 
Majesty,  in  all  obedience,  and  in  more  than  mere  obe- 
dience, ready  to  compare  views,  and  to  defend  our 
cause  in  such  a  general,  free,  and  Christian  Council, 
concerning  the  convening  of  which,  there  has  been 
concordant  action  and  a  determination  by  agreeing 


PREFACE   TO    THE    EMPEROR    CHARLES    V.  15 

votes  on  the  part  of  the  Electors,  Princes,  and  the 
other  States  of  the  Empire,  in  all  the  Imperial  Diets 
which  have  been  held  in  the  reign  of  Your  Imperial 
Majesty.  To  this  Convention  of  a  General  Coimcil,  22 
as  also  to  Your  Imperial  Majesty,  we  have  in  the  due 
method  and  legal  form,  before  made  our  protestation 
and  appeal  in  this  greatest  and  gravest  of  matters. 
To  which  appeal  both  to  Your  Imperial  Majesty  and  23 
a  Council  we  still  adhere;  nor  do  we  intend,  nor  would 
it  be  possible  for  us  to  forsake  it  by  this  or  any  other 
document,  unless  the  matter  between  us  and  the  other 
party  should,  in  accordance  with  the  tenor  of  the 
latest  Imperial  citation,  be  compared,  settled,  and 
brought  to  Christian  concord,  in  friendship  and  love; 
concerning  which  appeal  we  here  also  make  our  sol-  24 
emn  and  public  protest. 


6* 


16  THE  AUGSBURG   CONFESSION. 


L 

CHIEF  AETICLES  OF  FAITH. 

Article  I. 

Of  God. 

The  churches  with  common  consent  among  us,  do  1 
teach  that  the  decree  of  the  ISTicene  Synod  [Council] 
concerning  the  unity  of  the  divine  essence  and  of  the 
three  persons  is  true,  and  without  doubt  to  be  be- 
lieved: to  wit,  that  there  is  one  divine  essence  which  2 
is  called  and  is  God,  eternal,  without  body,  indivisi- 
ble [without  part],  of  infinite  power,  wisdom,  good- 
ness, the  Creator  and  Preserver  of  all  things,  visible 
and  invisible;  and  that  yet  there  be  three  persons  of  3 
the  same  essence  and  power,  who  also  are  coeternal, 
the  Father,  the  Son,  and  the  Holy  Ghost. 

A-nd  they  use  the  name  of  person  in  that  significa-  4 
tion  in  which  the  ecclesiastical  writers  [the  fathers] 
have  used  it  in  this  cause,  to  signify,  not  a  part  or 
quality  in  another,  but  that  which  properly  subsisteth. 

They  condemn  all  heresies  which  have  sprung  up  5 
against  this  Article,  as  the  Manichees,  who  set  down 
two  principles,  good  and  evil;  in  the  same  manner 
the  Yalentinians,  Arians,  Eunomians,  Mahometans, 
and  all  such  like. 

They  condemn  also  the  Samosatenes,  old  and  new;  6 
who,  when  they  earnestly  contend  that  there  is  but 
one  person,  do  craftily  and  wickedly  trifle  after  the 
manner  of  Rhetoricians,  about  the  Word  and  Holy 
Ghost,  that  they  are  not  distinct  persons,  but  that  the 
Word  signifieth  a  vocal  word,  and  the  Spirit  a  motion 
created  in  things. 


CHIEF  ARTICLES   OF   FAITH.  17 


Article  II. 

Of  Original  Sin. 

Also  they  teach  that  after  Adam's  fall,  all  men  be-  1 
gotten  after  the  common  course  of  nature,  are  born 
with  sin ;  that  is,  without  the  fear  of  God,  without  2 
trust  in  him,  and  with  fleshly  appetite;  and  that  this  3 
disease,  or  original  fault  is  truly  sin,  condemning  and 
bringing  eternal  death  now  also  upon  all  that  are  not 
born  again  by  baptism  and  the  Holy  Spirit. 

They  condemn  the  Pelagians,  and  others,  who  deny  4 
this  original  fault  to  be  sin  indeed;  and  who,  so  as  to 
lessen  the  glory  of  the  merits  and  benefits  of  Christy 
argue  that  a  man  may,  by  the  strength  of  his  own 
reason,  be  justified  before  God. 

Article  III. 

Of  the  Son  of  God,  and  of  the  Holy  Spirit. 

Also  they  teach  that  the  Word,  that  is,  the  Son  of  1 
God  took  unto  him  man's  nature,  in  the  womb  of  the 
blessed  Virgin  Mary,  so  that  there  are  two  natures,  2 
the  Divine  and  the  human,  inseparably  joined  together 
in  unity  of  person ;  one  Christ,  true  God  and  true  man  : 
who  was  born  of  the  Virgin  Mary,  truly  suffered,  was 
crucified,  dead,  and  buried,  that  he  might  reconcile  3 
the  Father  unto  us,  and  might  be  a  sacrifice,  not  only 
for  original  guilt,  but  also  for  all  actual  sins  of  men. 

The  same  also  descended  into  hell,  and  truly  rose  4 
again  the  third  day.  Afterward  he  ascended  into 
the  heavens,  that  he  might  sit  at  the  right  hand  of 
the  Father;  and  reign  forever,  and  have  dominion 
over  all  creatures;  might  sanctify  those  that  believe 
in  him,  by  sending  the  Holy  SjDirit  into  their  hearts,  5 
who  shall  rule  [purify,  strengthen],  comfort,  and 
quicken  them,  and  shall  defend  them  against  the 
devil,  and  the  power  of  sin. 


18  THE  AUGSBURG   CONFESSION. 

The  same  Christ  shall  openly  come  again,  to  judge  6 
the  quick  and  the  dead,  according  as  the  Apostles' 
Creed  declareth  these  and  other  things. 

Article  IY. 

Of  Justification. 

Also  they  teach,  that  men  capnot  be  justified  [oh-  1 
tain  forgiveness  of  sins  and  righteousness]  before  God 
by  their  own  powers,  merits,  or  works:  but  are  justi-  2 
fied  freely  [of  grace]  for  Christ's  sake  through  faith, 
when  they  believe  that  they  are  received  into  favor, 
and  their  sins  forgiven  for  Christ's  sake,  who  by  his 
death  hath  satisfied  for  our  sins.     This  faith  doth  3 
God  impute  for  righteousness  before  Him,  Eom.  iii 
and  iv.- 

Article  V. 

Of  the  Ministry  of  the  Church. 

For  the  obtaining  of  this  faith,  the  ministry  of^  1 
teaching  the  Gospel,  and  administering  the  Sacra- 
ments was  instituted. 

For  by  the  Word  and  Sacraments,  as  by  instru-  2 
ments,  the  Holy  Spirit  is  given;  w^ho  worketh  faith, 
where  and  when  it  pleaseth  God,  in  those  that  hear 
the  Gospel,  to  wit,  that  God,  not  for  our  merit's  sake,  3 
but  for  Christ's  sake,  doth  justify  those  who  believe 
that  they  for  Christ's  sake  are  received  into  favor. 

They  condemn  the  Anabaptists  and  others,  who  4 
imagine  that  the  Holy  Spirit  is  given  to  men  without 
the  outward  word,  through  their  own  prej)arations 
and  works. 

Article  YI. 

Of  New  Obedience. 

Also  they  teach  that  this  faith  should  bring  forth  1 
good  fruits,  and  that  men  ought  to  do  the  good  works 


CHIEF   ARTICLES    OF   FAITH.  19 

commanded  of  God,  because  it  is  God's  will,  and  not 
on  any  confidence  of  meriting  justification  before  God 
by  their  works. 

For  remission  of  sins  and  justification  is  appre-  2 
bended  by  faith,  as  also  the  voice  of  Christ  witness- 
eth :  "  When  ye  have  done  all  these  things,  say,  we 
are  unprofitable  servants/' 

The  same,  also,  do  the  ancient  writers  of  the  Church  3 
teach  ;  for  Ambrose  saith  :  "  This  is  ordained  of  God, 
that  he  that  believeth  in  Christ  shall  be  saved,  with- 
out works,  by  faith  alone,  freely  receiving  remission 
of  sins.'^ 

Article  YII. 

Of  the  Church. 

Also  they  teach,  that  one  holy  Church  is  to  con-  1 
tinue  forever.  But  the  Church  is  the  congregation 
of  saints  [the  assembly  of  all  believers],  in  which  the 
Gospel  is  rightly  taught  [purely  preached],  an(^  the 
Sacraments  rightly  administered  [according  to  the 
Gospel]. 

And  unto  the  true  unity  of  the  Church,  it  is  suffi-  2 
cient  to  agree  concerning  the  doctrine  of  the  Gospel 
and  the  administration  of  the  Sacraments.     Nor  is  it  3 
necessary  that  human  traditions,  rites,  or  ceremonies 
instituted  by  men,  should  be  alike  everywhere;  as  St.  4 
Paul  saith :  "  There  is  one  faith,  one  baptism,  one  God 
and'Father  of  all.'' 

Article  YIII. 

What  the  Church  is  ? 

Though  the  Church  be  properly  the  congregation  1 
of  saints  and  true  believers,  yet  seeing  that  in  this 
life  many  hypocrites  and  evil  persons  are  mingled 
with  it,  it  is  lawful  to  use  the  Sacraments  adminis- 
tered by  evil  men;  according  to  the  voice  of  Christ: 
"  The  Scribes  and  the  Pharisees  sit  in  Moses'  seat," 


20  THE   AUGSBURG   CONFESSION. 

and  the  words  following.     And  the  Sacraments  and  2 
the  Word  are  effectual,  by  reason  of  the  institution 
and  commandment  of  Christ,  though  they  be  deliv- 
ered by  evil  men. 

They  condemn  the  Donatists  and  such  like,  who  3 
denied  that  it  was  lawful  to  use  the  ministry  of  evil 
men  in  the  Church,  and  held  that  the  ministry  of  evil 
men  is  useless  and  without  eifect. 

Article  IX. 

Of  Baptism. 

Of  Baptism  they  teach,  that  it  is  necessary  to  sal-  1 
vation,  and  that  by  Baptism  the  grace  of  God  is  offered,  2 
and  that  children  are  to  be  baptized,  who  by  Baptism, 
beino:  offered  to  G-od  are  received  into  God's  favor. 

They  condemn  the  Anabaptists  who  allow  not  the  3 
Baptism  of  children,  and  affirm  that  children  are  saved 
without  Baptism. 

Article  X. 

Of  the  Lord's  Sapper. 

Of  the  Supper  of  the  Lord  they  teach  that  the  1 
[true]  body  and  blood  of  Christ  are  truly  present 
[under  the  form  of  bread  and  wine],  and  are  [there]  2 
communicated  to  those  that  eat  in  the  Lord's  Supper  3 
[and  received]. 

And  tliey  disapprove  of  those  that  teach  otherwise  4 
[wherefore  also  the  opposite  doctrine  is  rejected]. 

Article  XL 

Of  Confession. 

Concerning  confession,  they  teach  that  private  ab-  1 
solution  be  retained  in  the  churches,  though  enumera- 
tion of  all  offences  be  not  necessary  in  confession. 
For  it  is  impossible;  according  to  the  Psalm:  "  Who  2 
can  understand  his  errors?" 


CHIEF   ARTICLES    OP   FAITH.  21 

Article  XII. 
Of  Repentance. 

Touching  repentance,  they  teach  that  such  as  have  1 
fallen  after  baptism  may  find  remission  of  sins,  at  what 
time  they  are  converted  [when  they  come  to  repent-  2 
ance],  and  that  the  Church  should  give  absolution 
unto  such  as  return  to  repentance. 

Now  repentance  consisteth  properly  of  these  tw^o  3 
parts.     One  is  contrition,  or  terrors  stricken  into  the  4 
conscience  through  the  acknowledgment  of  sin  :  the  5 
other  is  faith,  w^hich  is  conceived  by  the  Gosjoel,  or 
absolution,  and  doth  believe  that  for  Christ's  sake  sins 
be  forgiven,  and  comforteth  thjionscience,  and  freeth 
it  from   terrors.     Then   should  follow  good  works,  6 
which  are  fruits  of  repentance. 

They  condemn  the  Anabaptists,  who  deny  that  7 
men  once  justified  can  lose  the  Spirit  of  God,  and  do  8 
contend  that  some  men  may  attain  to  such  a  perfec- 
tion in  this  life,  that  they  cannot  sin.     [Here  are  re- 
jected those  who  teach,  that  those  who  have  once 
been  holy  cannot  fall  again.]      The  Novatians  are  9 
also  condemned,  w^ho  would  not  absolve  such  as  had 
fallen  after  baptism,  though  they  returned  to  repent- 
ance.    They  also  that  do  not  teach  that  remission  of  10 
sins  is  obtained  by  faith,  and  who  command  us  to 
merit  grace  by  satisfactions  are  rejected. 

Article  XIII. 

Of  the  Use  of  Sacraments. 

Concerning  the  use  of  the  Sacraments,  they  teach  1 
that  they  were  ordained,  not  only  to  be  marks  of  pro- 
fession amongst  men,  but  rather  that  they  should  be 
signs  and  testimonies  of  the  will  of  God  towards  us, 
set  forth  unto  us,  to  stir  up  and  confirm  faith  in  such 
as  use  them.     Therefore  men  must  use  Sacranlents  2 


22  THE,  AUGSBURG   CONFESSION. 

SO,  as  to  join  faith  with  them,  which  believes  the 
promises  that  are  offered  and  declared  unto  us  by  the 
Sacraments. 

Wherefore  they  condemn  those  that  teach  that  the  3 
Sacraments  do  justify  by  the  work  done,  and  do  not 
teach  that  faith  which  believes  the  remission  of  sins 
is  requisite  in  the  use  of  Sacraments. 

Article  XIY. 

Of  Ecclesiastical  Orders. 

Concerning  Ecclesiastical  Orders  [Church  Govern-  1 
ment],  they  teach,  that  no  man  should  publicly  in  the 
Church  teach,  or  administer  the  Sacraments,  except 
he  be  rightly  called  [wiRout  a  regular  call]. 

Article  XY. 

Of  Ecclesiastical  Rites. 

Concerning  Ecclesiastical  rites,  they  teach,  that  1 
those  rites  are  to  be  observed,  which  may  be  observed 
without  sin,  and  are  profitable  for  tranquillity  and 
good  order  in  the  Church;  such  as  are,  set  holidays, 
feasts,  and  such  like.  Yet  concerning  such  things,  2 
men  are  to  be  admonished,  that  consciences  are  not 
to  be  burdened  as  if  such  service  were  necessary  to 
salvation. 

They  are  also  to  be  admonished  that  human  tradi-  3 
tions,  instituted  to  propitiate  God,  to  merit  grace  and 
make  satisfaction  for  sins,  are  opposed  to  the  Gospel 
and  the  doctrine  of  faith.  Wherefore  vows  and  tradi-  4 
tions  concerning  foods  and  days,  and  such  like,  insti- 
tuted to  merit  grace  and  make  satisfaction  for  sins, 
are  useless  and  contrary  to  the  Gospel. 

Article  XYI. 

Of  Civil  Affairs. 
Concerning  civil  affairs,  they  teach  that  such  civil  1 


h 


CHIEF  ARTICLES   OF   FAITH.  23 

ordinances  as  are  lawful,  are  good  works  of  God;  that  2 
Christians  may  lawfully  bear  civil  office,  sit  in  judg- 
ments, determine  matters  by  the  imperial  laws,  and 
other  laws  in  present  force,  appoint  just  punishments, 
engage  in  just  war,  act  as  soldiers,  make  legal  bargains 
and  contracts,  hold  property,  take  an  oath  when  the 
magistrates  require  it,  marry  a  wife,  or  be  given  in 
marriage.     They  condemn  the  Anabaptists,  who  for-  3 
bid  Christians  these  civil  offices.     They  condemn  also  4 
those  that  place  the  perfection  of  the  Gospel,  not  in 
the  fear  of  God,  and  in  faith,  but  in  forsaking  civil 
offices,  inasmuch  as  the  Gospel  teacheth  an  everlast- 
ing righteousness  of  the  heart.     In  the  meantime,  it  5 
doth  not  disallow  order  and  government  of  common- 
wealths or  families,  but  requireth  especially  the  pres- 
ervation and  maintenance  thereof,  as  of  God's  own 
ordinances,  and  that  in  such  ordinances  we  should 
exercise  love.     Christians,  therefore,  must  necessarily  6 
obey  their  magistrates  and  laws,  save  only  then,  when 
they  command  any  sin ;  for  then  they  must  rather 
obey  God  than  men.     Acts  5 :  29. 

Article  XYII. 

Of  Christ's  Return  to  Judgment. 

Also  they  teach  that,  in  the  consummation  of  the  1 
world  [at  the  last  day],  Christ  shall  appear  to  judge, 
and  shall  raise  up  all  the  dead,  and  shall  give  unto 
the  godly  and  elect,  eternal  life,  and  everlasting  joys; 
but  ungodly  men  and  the  devils  shall  he  condemn 
unto  endless  torments. 

They  condemn  the  Anabaptists,  who  think  that  to  2 
condemned  men  and  the  devils  shall  be  an  end  of 
torments.    They  condemn  others  also,  who  now  scat-  3 
ter  Jewish  opinions,  that,  before  the  resurrection  of 
the  dead,  the  godly  shall  occupy  the  kingdom  of  the 
world,  the  wicked  being  everywhere  suppressed  [the 

7 


24  THE   AUGSBURG    CONFESSION. 

saints  alone,  the  pious,  shall  have  a  worldly  kingdom, 
and  shall  exterminate  all  the  godless]. 

Article  XYIII. 

Of  Free  Will. 

Concerning  free  will,  they  teach,  that  man's  will  1 
hath  some  liberty  to  work  a  civil  righteousness,  and 
to  choose  such  things  as  reason  can  reach  unto :  but  2 
that  it  hath  no  power  to  work  the  righteousness  of 
God,  or  a  spiritual  righteousness,  without  the  Spirit 
of  God;  because  that  the  natural  man  receiveth  not 
the  things  of  the  Spirit  of  God :  1  Cor.  2  :  14.     But  3 
this  is  wrought  in  the  heart  when  men  do  receive  the 
Spirit  of  God  through  the  word. 

These  things  are  in  as  many  words  affirmed  by  St.  4 
Augustine,  Hyjyognosticon,  lib.  iii:  "We  confess,  that 
there  is  in  all  men  a  free  will,  which  hath  indeed  the 
judgment  of  reason  ;  not  that  it  is  thereby  fitted,  with- 
out God,  either  to  begin  or  to  perform  anything  in 
matters  pertaining  to  God,  but  only  in  works  belong- 
ing to  this  present  life,  whether  they  be  good  or  evil. 
By  good  works,  I  mean  those  which  are  of  the  good-  5 
ness  of  nature;  as  to  will  to  labor  in  the  field,  to  desire 
meat  or  drink,  to  desire  to  have  a  friend,  to  desire  ap- 
parel, to  desire  to  build  a  house,  to  marry  a  wife,  to 
nourish  cattle,  to  learn  the  art  of  divers  good  things, 
to  desire  any  good  thing  pertaining  to  this  present 
life ;  all  which  are  not  without  God's  government,  yea,  6 
they  are,  and  had  their  beginning  from  God  and  by 
God.     Among  evil  things,  I  account  such  as  these:  to  7 
will  to  worship  an  image;  to  will  manslaughter,  and 
such  like." 

They  condemn  the  Pelagians,  and  others,  who  teach,  8 
that  by  the  powers  of  nature  alone,  without  the  Spirit 
of  God,  we  are  able  to  love  God  above  all  things;  also 
to  perform  the  commandments  of  God,  as  touching 
the  substance  of  our  actions.     For  although  nature  be  9 


CHIEF   ARTICLES   OF   FAITH.  25 

able  in  some  sort  to  do  the  external  works  (for  it  is 
able  to  withhold  the  hands  from  theft  and  murder), 
3^et  it  cannot  work  the  inward  motions,  such  as  the 
fear  of  God,  trust  in  God,  chastity,  patience,  and  such 
like. 

Article  XIX. 

Of  the  Cause  of  Sin. 

Touching  the  cause  of  sin,  they  teach,  that  although 
God  doth  create  and  preserve  nature,  yet  the  cause 
of  sin  is  the  will  of  the  wicked ;  to  wit,  of  the  devil, 
and  ungodly  men;  which  will,  God  not  aiding,  turneth 
itself  from  God,  as  Christ  saith,  "  When  he  speaketh 
a  lie,  he  speaketh  of  his  own."     John  8  :  44. 

Article  XX. 

Of  Good  Works. 

Ours  are  falsely  accused  of  forbidding  good  works.  1 
For  their  writings  extant  upon  the  Ten  Command-  2 
ments,  and  others  of  the  like  argument,  do  bear  wit- 
ness, that  they  have  to  good  purpose  taught  concern- 
ing every  kind  of  life,  and  its  duties;  what  kinds  of 
life,  and  what  works  in  every  calling,  do  please  God. 
Of  which  things,  preachers  in  former  times  taught  3 
little  or  nothing:  only  they  urged  certain  childish 
and  needless  works;  as,  keeping  of  holidays,  set  fasts, 
fraternities,  pilgrimages,  worshipping  of  saints,  the  use 
of  rosaries,  monkery,  and  such  like  things.     Whereof  4 
our  adversaries  having  had  warning,  they  do  now  un- 
learn them,  and  do  not  preach  concerning  these  un- 
profitable works,  as  they  were  wont.     Besides,  they  5 
begin  now  to  make  mention  of  faith,  concerning  which 
there  was  formerly  a  deep  silence.     They  teach  that  6 
we  are  not  justified  by  works  alone,  but  they  conjoin 
faith  and  works,  and  say  we  are  justified  by  faith  and 


26  THE    AUGSBURG    CONFESSION. 

works.     Which  doctrine  is  more  tolerable  than  the  7 
former  one,  and  can  afford  more  consolation  than  their 
old  doctrine. 

Whereas,  therefore,  the  doctrine  of  faith,  which  8 
should  be  the  chief  one  in  the  Church,  hath  been  so 
long  unknown,  as  all  men  must  needs  grant,  that  there 
was  the  deepest  silence  about  the  righteousness  of 
faith  in  their  sermons,  and  that  the  doctrine  of  works 
was  usual  in  the  Churches,  for  this  cause  our  Divines 
did  thus  admonish  the  Churches : 

First,  that  our  works  cannot  reconcile  God,  or  de-  9 
serve  remission  of  sins,  grace,  and  justification  at  his 
hands,  but  that  these  we  obtain  by  faith  only,  when 
we  believe  that  we  are  received  into  favor  for  Christ's 
sake ;  who  alone  is  appointed  the  Mediator  and  Pro- 
pitiatory, by  whom  the  Father  is  reconciled.  He,  10 
therefore,  that  trusteth  by  his  works  to  merit  grace, 
doth  despise  the  merit  and  grace  of  Christ,  and  seek- 
eth  by  his  own  power,  without  Christ,  to  come  unto 
the  Father :  whereas  Christ  hath  said  expressly  of 
himself,  "  I  am  the  way,  the  truth,  and  the  life.'" 
John  14 :  6. 

This  doctrine  of  faith  is  handled  by  Paul  almost  11 
everywhere  :  "By  grace  ye  are  saved  through  faith, 
and  that  not  of  yourselves,  it  is  the  gift  of  God ;,  not 
of  works:"  Ephes.  2  :  8,  9.     And  lest  any  here  should  12 
cavil,  that  we  bring  in  a  new-found  interpretation, 
this  whole  cause  is  sustained  by  testimonies  of  the 
Fathers.     Augustine  doth  in  many  volumes  defend  13 
grace,  and  the  righteousness  of  faith,  against  the 
merit  of  works.     The  like  doth  Ambrose  teach  in  his  14 
book,  De  Vocatione  Gentium,  and  elsewhere ;  for  thus 
he  saith  of  the  calling  of  the  Gentiles  :  "  The  redemp- 
tion made  by  the  blood  of  Christ  would  be  of  small 
account,  and  the  prerogative  of  man's  works  would 
not  give  place  to  the  mercy  of  God,  if  the  justification 
which  is  by  grace  were  due  to  merits  going  before ; 


CHIEF   ARTICLES    OF   FAITH.  27 

SO  as  it  should  not  be  the  liberality  of  the  giver,  but 
the  wages  or  hire  of  the  laborer." 

This  doctrine  though  it  be  contemned  of  the  un-  15 
skilful,  yet  godly  and  fearful  consciences  find  by  ex- 
perience that  it  bringeth  very  great  comfort:  because 
that  consciences  cannot  be  quieted  by  any  works,  but 
by  faith  alone,  when  they  believe  assuredly,  that  they 
have  a  God  who  is  propitiated  for  Christ's  sake;  as 
Paul  teacheth,   ''Being  justified  by  faith,   we  have  16 
peace  with  God  :"   Eom.  5 : 1.      This  doctrine  doth  17 
wholly   belong   to   the   conflict  of  a   troubled   con- 
science; and  cannot  be  understood,  but  where  the 
conscience  hath  felt  that   conflict.      Wherefore,  all  18 
such  as  have  had  no  experience  thereof,  and  all  that 
are  profane  men,  who  dream  that  Christian  righteous- 
ness is  naught  else  but  a  civil  and  philosophical  right- 
eousness, are  poor  judges  of  this  matter. 

Formerly,  men's  consciences  were  vexed  with  the  19 
doctrine  of  works;  they  did  not  hear  any  comfort  out 
of  the  Gospel.     Whereupon  conscience  drove  some  20 
into  the  desert,  into  Monasteries,  hoping  there  to 
merit  grace  by  a  monastical   life.     Others  devised  21 
other  works,  whereby  to  merit  grace,  and  to  satisfy 
for  sin.     There  was   very  great  need   therefore  to  22 
teach  and  renew  this  doctrine  of  faith  in  Christ ;  to 
the  end  that  fearful  consciences  might  not  want  com- 
fort, but  might  know  that  grace,  and  forgiveness  of 
sins,  and  justification,  were  received  by  faith  in  Christ. 

Another  thing,  which  we  teach  men,  is,  that  in  23 
this  place  the  name  of  Faith  doth  not  only  signify 
a  knowledge  of  the  history,  which  may  be  in  the 
wicked,  and  in  the  Devil,  but  that  it  signifieth  a  faith 
which  believeth,  not  only  the  history,  but  also  the 
effect  of  the  history;  to  wit,  the  article  of  remission 
of  sins;  namely,  that  by  Christ  we  have  grace,  right- 
eousness, and  remission  of  sins.  Now,  he  that  know-  24 
eth  that  he  hath  the  Father  merciful  to  him  through 

-    7* 


28  THE   AUGSBURG    CONFESSION. 

Christ,  this  man  knowcth  God  truly:  he  knoweth 
that  God  hath  a  care  of  him ;  he  loveth  God,  and 
calleth  upon  him  j  in  a  word,  he  is  not  without  God, 
as  the  Gentiles  are.  For  the  devils,  and  the  wicked,  25 
can  never  believe  this  article  of  the  remission  of  sins  : 
and  therefore  they  hate  God  as  their  enemy;  they  call 
not  upon  him,  they  look  for  no  good  thing  at  his  hands. 
After  this  manner  doth  Augustine  admonish  the  reader  26 
touching  the  name  of  Faith,  and  teacheth,  that  this 
word  Faith  is  taken  in  Scriptures,  not  for  such  a 
knowledge  as  is  in  the  wicked,  but  for  a  trust,  which 
doth  comfort  and  lift  up  disquieted  minds. 

Moreover,  ours  teach,  that  it  is  necessary  to  do  27 
good  works;  not  that  we  may  trust  that  we  deserve 
grace  by  them,  but  because  it  is  the  will  of  God  that 
we  should  do  them.     By  faith  alone  is  apprehended  28 
remission  of  sins  and  grace.     And  because  the  Holy  29 
Spirit  is  received  by  faith,  our  hearts  are  now  re- 
newed, and  so  put  on  new  aifections,  so  that  they  are 
able  to  bring  forth  good  works.     For  thus  saith  Am-  30 
brose,  "  Faith  is  the  begetter  of  a  good  will,  and  oi 
good  actions."     For  man's  powers,  without  the  Holy  31 
Si^irit,  are  full  of  wicked  affections,  and  are  weaker 
than  that  they  can  do  any  good  deed  before  God. 
Besides,  they  are  in  the  Devil's  power,  who  driveth  32 
men  forward  into  divers  sins,  into  profane  opinions, 
and  into  heinous  crimes :  as  was  to  be  seen  in  the  33 
philosophers,  who,  assaying  to  live  an  honest  life, 
could  not  attain  unto  it,  but  were  defiled  with  many 
heinous  crimes.     Such  is  the  weakness  of  man,  when  34 
he  is  without  faith  and  the  Holy  Spirit,  and  hath  no 
other  guide  but  the  natural  powers  of  man. 

Hereby  every  man  may  see  that  this  doctrine  is  not  35 
to  be  accused,  as  forbidding  good  works;  but  rather 
is  much  to  be  commended,  because  it  showeth  after 
what  sort  we  must  do  good  works.     For  without  36 
faith,  the  nature  of  man  can  by  no  means  perform 


CHIEF   ARTICLES    OF   FAITH.  29 

the  works  of  the  First  or  Second  Table.     Without  37 
faith,  it  cannot  call  upon  God,  hope  in  God,  bear  the 
cross;  but  seeketh   help  from  man,  and  trusteth  in 
man's  help.     So  it  cometh  to  pass,  that  all  lusts  and  38 
human  counsels  bear  sway  in  the  heart  so  long  as 
faith  and  trust  in  God  is  absent. 

Wherefore  also  Christ  saith,  "  Without  me  ye  can  39 
do  nothing,"  John  15  :  5,  and  the   Church  singeth, 
"Without  thy  power  is  naught  in  man,  naught  that  40 
is  innocent." 

Article  XXI. 

Of  the  Worship  of  Saints. 

Touching  the  worship  of  saints,  they  teach,  that  the  1 
memory  of  saints  may  be  set  before  us,  that  we  may 
follow  their  faith  and  good  works  according  to  our 
calling;  as  the  Emperor  may  follow  David's  exam- 
ple in  making  war  to  drive  away  the  Turks  from  his 
country :  for  either  of  them  is  a  king.     But  the  Scrip-  2 
ture  teacheth  not  to  invocate  saints,  or  to  ask  help  of 
saints,  because  it  propoundeth  unto  us  one  Christ  the 
Mediator,  Propitiatory, High  Priest,  and  Intercessor.  3 
This  Christ  is  to  be  invocated,  and  he  hath  promised 
that  he  will  hear  our  j^rayers,  and  liketh  this  worship 
especially,  to  wit,  that  he  be  invocated  in  all  afflic- 
tions.    "  If  any  man  sin,  we  have  an  advocate  with 
God,  Jesus  Christ  the  righteous :"  1  John  2  : 1. 


This  is  about  the  sum  of  doctrine  among  ns,  in  1 
which  can  be  seen  that  there  is  nothing  which  is  dis- 
crepant with  the  Scriptures,  or  with  the  Church 
Catholic,  or  even  with  the  Eoman  Church,  so  far  as 
that  Church  is  known  from  writers  [the  writings  of 
the  Fathers].  This  being  the  case  they  judge  us 
harshly,  who  insist  that  we  shall  be  regarded  as  her- 


30  THE   AUGSBURG   CONFESSION. 

etics.     But  the  dissension  is  concerning  certain  [tra-  2 
ditions  and]  abuses,  whicli  without  any  certain  au- 
thority have  crept  into  the  Churches,  in  which  things 
even  if  there  were  some  difference,  yet  would  it  be  a 
becoming  lenity  on  the  part  of  the  bishops,  that  on 
account  of  the  Confession  which  we  have  now  pre- 
sented, they  should  bear  with  us,  since  not  even  the 
Canons  are  so  severe,  as  to  demand  the  same  rites 
everywhere,  nor  were  the  rites  of  all  Churches  at  any 
time  the  same.     Although  among  us  in  large  part  the  3 
ancient  rites  are  diligently  observed.     For  it  is  a  ca-  4 
lumnious  falsehood,  that  all  the  ceremonies,  all  the 
things  instituted  of  old  are  abolished  in  our  Churches. 
But  the  public  complaint  was,  that  certain  abuses  5 
were  connected  with  the  rites  in  common  use.    These, 
because  they  could  not  with  good  conscience  be  ap- 
proved, have  to  some  extent  been  corrected. 


IL 


AETICLES   IN  WHICH  ARE  EECOUNTED  THE 
ABUSES  WHICH  HA  YE  BEEN  CORREOTEI). 

Inasmuch  as  the  Churches  among  us,  dissent  in  no  1 
article  of  faith  from  the  Church  Catholic  [the  Uni- 
versal Christian  Church],  and  only  omit  a  few  of  cer- 
tain abuses,  which  are  novel  [in  part  have  crept  in 
with  time,  in  part  have  been  introduced  by  violence], 
and  contrary  to  the  purport  of  the  Canons  have  been 
received  by  the  fault  of  the  times,  we  beg  that  Your 
Imperial  Majesty  would  clemently  hear  both  what 
ought  to  be  changed,  and  what  are  the  reasons  that 
the  people  ought  not  to  be  forced  against  their  con- 


ABUSES   (XXII)    I.  31 

sciences  to  observe  those  abuses.     Nor  should  Your  2 
Imperial  Majesty  have  faith  in  those  who,  that  they 
may  inflame  the  hatred  of  men  against  us,  scatter 
amazing  slanders  among  the  people.     In  this  way  3 
the  minds  of  good  men  being  angered  at  the  beginning 
they  gave  occasion  to  this  dissension,  and  by  the  same 
art  they  now  endeavor  to  increase  the  discords.     For  4 
beyond  doubt  Your  Imperial  Majesty  will  find  that 
the  form  both  of  doctrines  and  of  ceremonies  among 
us,  is  far  more  tolerable  than  that  which  these  wicked 
and  malicious  men  describe.     The  truth,  moreover,  5 
cannot  be  gathered  from  common  rumors  and  the  re- 
proaches of  enemies.    But  it  is  easy  to  judge  this,  that  6 
nothing  is  more  profitable  to  preserve  the  dignity 
of  ceremonies  and  to  nurture  reverence  and  piety 
among  the  people,  than  that  the  ceremonies  should 
be  rightly  performed  in  the  Churches. 

Article  XXII.     (I.) 

Of  both  Kinds  \in  the  Lord's  Supper^. 

Both  kinds  of  the  Sacrament  in  the  Lord's  Supper  1 
are  given  to  the  laity,  because  that  this  custom  hath 
the  commandment  of  the  Lord,  "Drink  all  ye  of  this:'' 
Matt.  26  :  27;  where  Christ  doth  manifestly  command 
concerning  the  cup,  that  all  should  drink.     And  that  2 
no  man  might  cavil,  that  this  doth  only  pertain  to  the 
priests,  the  example  of  Paul  to  the  Corinthians  wit- 
nesseth,  that  the  whole  Church  did  use  both  kinds  in 
common:  1  Cor.  11  :  28.     And  this  custom  remained  3 
a  long  time  in  the  Church;  neither  is  it  certain,  when, 
or  by  what  authority,  it  was  changed.     Cyprian  in  4 
certain  places  doth  witness,  that  the  blood  was  given 
to  the  people  :  the  same  thing  doth  Jerome  testify,  5 
saying,  "  The  priests  do  minister  the  Eucharist,  and 
communicate   the    blood  of  Christ  to   the   people." 
Nay,  Pope  Gelasius  commandeth,  that  the  Sacrament  6 


32  THE   AUGSBURG    CONFESSION. 

be  Dot  divided:  Dist  2,  Be  Consecr.  Cap.  Comjperimus.  7 
Only  a  custom,  not  thus   ancient,   doth  otherwise.  8 
But  it  is  manifest  that  a  custom,  brought  in  contrary  9 
to  the  commandments  of  God,  is  not  to  be  approved, 
as  the  Canons  do  witness:  Dist.  8,  Cap.  Veritate;  with 
the  words  w^hich  follow.     Now  this  custom  has  been  10 
received,  not  only  against  the   Scripture,   but  also 
against  the  ancient  Canons,  and  the  example  of  the 
Church.     Therefore  if  any  would   rather  use  both  11 
kinds  in  the  Sacrament,  they  are  not  to  be  compelled 
to  do  otherwise  with  the  offence  of  their  conscience. 
And  because  that  the  division  of  the  Sacrament  doth  12 
not  agree  with  the  institution  of  Christ,  among  us  it 
is  the  custom  to  omit  that  procession  which  hitherto 
hath  been  in  use. 

Article  XXIII.     (II.) 

Of  the  Marriage  of  Priests. 

There  was  a  common  complaint  of  the  examples  of  1 
such  priests  as  were  not  continent.     For  which  cause  2 
also  Pope  Pius  is  reported  to  have  said,  "  that  thete 
were  certain  causes  for  which  marriage  was  forbidden 
to  priests,  but  there  were  many  weightier  causes  why 
it  should  be  permitted  again:"  for  so  Platina  writeth. 
Whereas  therefore  the  priests  among  us  seek  to  avoid  3 
these  public  offences,  they  have  married  wuves,  and 
have  taught  that  it  is  lawful  for  them  to  enter  into 
marriage.     First,  because  that  Paul  saith,  "  To  avoid  4 
fornication,  let  every  man  have  his  wife:"    again, 
"  It  is  better  to  marry  than  to  burn  :"  1  Cor.  7  :  2,  9. 
Secondly,  Christ  saith,  "All  men  cannot  receive  this  5 
word  :"  Matt.  19  :  11;  where  he  showeth  that  all  men 
are  not  fit  for  a  single  life,  because  that  God  created 
mankind,  male  and  female  :  Gen.  1  :  28.     Nor  is  it  in  6 
man's  power,  without  a  special  gift  and  work  of  God, 
to  alter  his  creation.     Therefore^such  as  are  not  meet  7 
for  a  single  life,  ought  to  contract  marriage.     For  no  8 


ABUSES   (XXIII)    II.  33 

law  of  man,  no  vow,  can  take  away  the  commandment 
of  God,  and   his  ordinance.     By  these  reasons  the  9 
priests  do  prove  that  they  may  hiwfully  take  wives. 
And  it  is  well  known,  that  in  the  ancient  Churches  10 
priests  were  married.     For  Paul  saith,  "  that  a  bishop  11 
must  be  chosen  which  is  a  husband:"  1  Tim.  3:2. 
And  in  Germany,  not  until  about  four  hundred  years  12 
ago,  the  priests  were  by  violence  compelled  to  live  a 
single  life;  who  then  were  eo  wholly  bent  against  the 
matter,  that  the  Archbishop  of  Mentz,  being  about  to 
publish  the  Pope  of-Rome's  decree  to  that  effect,  was 
almost  murdered  in  a  tumult  by  the  priests  in  their 
anger.  And  the  matter  was  handled  so  rudely,  that  not  13 
only  were  marriages  forbidden  for  the  time  to  come, 
but  also  such  as  were  then  contracted,  were  broken 
asunder,  contrary  to  all  laws  divine  and  human,  con- 
trary to  the  Canons  themselves,  that  were   before 
made  not  only  by  Popes,  but  also  by  most  famous 
Councils.     And  seeing  that,  as  the  world  decayeth,  14 
man's  nature  by  little  and  little  waxeth  weaker,  it  is 
well  to  look  to  it,  that  no  more  vices  do  overspread 
Germany.     Furthermore,  God  ordained  marriage  to  15 
be  a  remedy  for  man's  infirmity.     The  Canons  them-  16 
selves  do  say,  that  the  old  rigor  is  now  and  then  in 
latter  times  to  be  released  because  of  the  weakness  of 
men.     Which  it  were  to  be  wished  might  be  done  in 
this  matter  also.     And  if  marriage  be  forbidden  any  17 
longer,  the  Churches  may  at  length  want  pastors. 

Seeing  then  that  there  is  a  plain  commandment  of  18 
God;  seeing  the  use  of  the  Church  is  well  known; 
seeing  that  impure  single  life  bringeth  forth  very 
many  offences,  adulteries,  and  other  enormities  wor- 
thy to  be  punished  by  the  godly  magistrate,  it  is  a 
marvel  that  greater  cruelty  should  be  showed  in, no 
other  thing,  than  against  the  marriage  of  priests. 
God  hath  commanded  to  honor  marriage :  the  laws  19 
in  all  well-ordered  commonwealths,  even  among  the  20 


34  THE   AUGSBURG   CONFESSION. 

heathen,  have  adorned  marriages  with  very  great 
honors.     But  now  men  are  cruelly  put  to  death,  yea,  21 
and  priests  also,  contrary  to  the  mind  of  the  Canons, 
for  no  other  cause,  hut  marriage.     Paul  calleth  that  22 
"  a  doctrine  of  devils,"  which  forbiddeth  marriage:  1 
Tim.  4:1;  which  may  now  very  well  be  seen,  since  23 
the  forbidding  of  marriage  is  maintained  by  such  pun- 
ishments.    But  as  no  law  of  man  can  take  away  the  24 
law  of  God,  no  more  can  any  voav  whatsoever.    There-  25 
fore  Cyorian  giveth  counsel,  that  those  women  should 
marry,  which  do  not  keep  their  vowed  chastity.     His 
words  are  these,  in  the  1st  Book,  the  2d  Epistle : 
"If  they  will  not  or  are  not  able  to  endure,  it  is  far 
better  they  should  marry,  than  that  they  should  fall 
into  the  fire  by  their  importunate  desires.     In  any- 
wise let  them  give  no  offence  to  their  brethren  or  sis- 
ters."    Yea,  even  the  Canons  show  some  kind  of  jus-  26 
tice  towards  such  as  before  their  ripe  years  did  vow 
chastity;  as  hitherto  the  use  hath  for  the  most  part 

been. 

i 
Article  XXIY.     (III.) 

Of  the  Mass. 

Our  Churches  are  wrongfully  accused  to  have  abol-  1 
ished  the  Mass.     For  the  Mass  is  retained  still  among 
us,  and  celebrated  with  great  reverence;  yea,  and  al-  2 
most  all  the  ceremonies  that  are  in  use,  saving  that 
with  the  things  sung  in  Latin,  we  mingle  certain 
things  sung  in  German  at  various  parts  of  the  ser- 
vice, which   be  added  for  the  people's  instruction. 
For  therefore  alone  we  have  need  of  ceremonies,  that  3 
they  may  teach  the  unlearned.     This  is  not  only  4 
commanded  by  St.  Paul,  to  use  a  tongue  that  the 
people  understand,  1  Cor.  14  :  9,  but  man's  law  hath 
also  appointed  it.     We  accustom  the  people  to  re-  5 
ceive  the  Sacrament  together,  if  so  be  any  be  found 
fit  thereunto ;  and  that  is  a  thing  that  doth  increase 


ABUSES   (XXIV)   III.  35 

the  reverence  and  due  estimation  of  the  public  cere- 
monies.    For  none  are  admitted,  except  they  be  first  6 
proved.     Besides,  we  pat  men  in  mind  of  the  worthi-  7 
ness  and  use  of  the  Sacrament,  how  great  comfart  it 
bringetli  to  fearful  consciences;  tliat  they  may  learn 
to  believe  God,  and  to  look  for  and  crave  all  good 
things  at  his  hands.     This  worship  doth  please  God:  8 
such  an  use  of  the  Sacrament  doth  nourish  piety  to- 
wards God.    Therefore  it  seemeth  not  that  Masses  be  9 
more  religiously  celebrated  among  our  adversaries,  . 
than  with  us. 

But  it  is  evident,  that  of  long  time  this  hath  been  10 
the  public  and  most  grievous  complaint  of  all  good 
men,  that  Masses  are  basely  profaned,  being  used  for 
gain.    And  it  is  not  unknown,  how  far  this  abuse  bath  11 
spread  itself  in  all  Churches;  of  what  manner  of  men 
Masses  are  used,  onl}^  for  a  reward,  or  for  wages;  and 
how  many  do-  use  them  against  the  prohibition  of 
the  Canons.    But  Paul  doth  grievously  threaten  those  12 
who  treat  the  Lord's  Supper  unworthily,  saying,  "He 
that  eateth  this  bread  or  drinketh  this  cup  of  the 
Lord   unworthily,  shall   be  guilty  of  the  body  and 
blood  of  the  Lord  :"  1  Cor.  11  :  27.    Therefore,  when  13 
the  priests  among  us  were  admonished  of  this  sin,  pri- 
vate Masses  were  laid  aside  among  us,  seeing  that  for 
the  most  part  there  were  no  private  Masses  but  only 
for  lucre's  sake.     Neither  were  the  bishops  ignorant  14 
of  these  abuses,  and  if  they  had  amended  them  in 
time,  there  had  now  been  less  of  dissensions.     Here-  15 
tofore,  by  their  dissembling,  they  suffered  much  cor- 
ruption to  creep  into  the  Church  :  now  they  begin,  16 
though  it  be  late,  to  complain  of  the  calamities  of  the 
Church;  seeing  that  this  tumult  was  raised  up  by  no 
other  mean,  than  by  those  abuses,  which  were  so  evi- 
dent, that  they  could  no  longer  be  tolerated.     There  17 
were  many  dissensions,  concerning  the  Mass,  con- 
cerning the  Sacrament.     And  perhaps  the  world  is  18 

8 


36  THE    AUGSBURG    CONFESSION. 

punished  for  so  long  a  profaning  of  Masses,  which 
they,  who  both  could  and  ought  to  have  amended  it, 
have  so  many  years  tolerated  in  the  Churches.  For  19 
in  the  Ten  Commandments  it  is  written,  "  He  that 
taketh  in  vain  the  name  of  the  Lord,  shall  not  be  held 
guiltless:"  Exod.  20  :  7.  And  from  the  beginning  of  20 
the  world,  there  neither  was  nor  is  any  divine  thing, 
which  seems  so.  to  have  been  employed  for  gain,  as 
the  Mass. 

There  was  added  an  opinion,  which  increased  pri-  21 
vate  Masses  infinitely;  to  wit,  that  Christ  by  his  pas- 
sion did  satisfy  for  original  sin,  and  appointed  the 
Mass,  wherein  an  oblation  should  be  made  for  daily 
sins,  both  mortal  and  venial.     Hereupon  a  common  22 
opinion  was  received,  that  the  Mass  is  a  work,  that 
taketh  away  the  sins  of  the  quick  and  the  dead,  and 
that  for  the  doing  of  the  work.     Here  men  began  to  23 
dispute,  whether  one  Mass  said  for  many  were  of  as 
great  force,  as  j^articular  Masses  said  for  particular 
men.     This  disputation  hath  brought  forth  that  in- 
finite multitude  of  Masses.     Our  preachers  have  ad-  24 
monished,   concerning  these   0})inions,  that  they  do 
depart  from  the  holy  Scrij^tures,   and   diminish  the 
glory  of  the  passion  of  Christ.     For  the  passion  of  25 
Christ  was  an  oblation  and  satisfaction,  not  only  for 
original  sin,  but  also  for  all  other  sins;  as  it  is  written 
in  the  Epistle  to  the  Hebrews,  10 :  10:  "  We  are  sane-  26 
tified  by  the  oblation  of  Jesus  Christ  once  made:" 
also,  "By  one  oblation  he  hath  perfected  forever  them  27 
that  are  sanctified  :"  Heb.  10  :  14.    The  Scripture  also  28 
teacheth,  that  we  are  justified  before  God  through 
faith  in  Christ,  when  we  believe  that  our  sins  are  for- 
given for  Christ's  sake.     I^ow,  if  the  Mass  do  take  29 
away  the  sins  of  the  quick  and  the  dead,  even  for  the 
work's  sake  that  is  done,  then  justification  cometh 
by  the  work  of  Masses,  and  not  by  faith ;  which  the 
Scripture  cannot  endure.     But  Christ  commandeth  30 


ABUSES    (XXIV)   III.  37 

US    "to  do   it   in   remembrance   of  himself:"   Luke 
22  :  19,  therefore  the  Mass  has  been  instituted,  that 
faith,  in  them  which  use  the  Sacrament,  may  remem- 
ber what  benefits  it  receiveth  by  Christ,  and  that  it 
may  raise  and  comfort  the  fearful  conscience.     For  31 
this  is  to  remember  Christ,  to  wit,  to  remember  his 
benefits,  and  to  feel  and  perceive  that  they  be  indeed 
im^parted  unto  us.     Nor  is  it  sufficient  to  call  to  mind  32 
the   history;   because  that  the  Jews  also,  and  the 
wicked,  can  do.     Therefore  the  Mass  must  be  used  to  33 
this  end,  that  there  the  Sacrament  may  be  reached 
unto  them  that  have  need  of  comfort;  as  Ambrose 
saith,  '-Because  I  do  always  sin,  therefore  I  ought 
always  to  receive  the  medicine."     And  seeing  that  34 
the  Mass  is  such  a  communion  of  the  Sacrament,  we 
do  observe  one  common  Mass  every  holy  day,  and  on 
other  days,  if  any  will  use  the  Sacrament,  at  which 
times  it  is  offered  to  them  which  desire  it.     Neither  35 
is  this  custom  newly  brought  into  the  Church.     For 
the  ancients,  before  Gregory's  time,  make  no  men- 
tion of  any  private  Mass :  of  the  common  Mass  they 
speak   much.     Chrysostom   saith,   "  that  the   priest  36 
doth  daily  stand  at  the  altar,  and  call  some  unto  the 
Communion,  and  put  back  others."     And  by  the  an-  37 
cient  Canons  it  is  evident  that  some  one  did  celebrate 
the  Mass,  of  whom  the  other  elders  and  deacons  did 
receive  the  body  of  the  Lord.     For  so  the  words  of  38 
the  Nicene  Canon  do  sound:  "Let  the  deacons  in 
their  order,  after  the  elders,  receive  the  holy  Com- 
munion of  a  bishop,  or  of  an  elder."     And  Paul,  con-  89 
cerning   the    Communion,   commandeth,   "that   one 
tarry  for  another,"  1  Cor.  11 :  33,  that  so  there  may 
be  a  common  participation.     Seeing  therefore  that  40 
the  Mass  amongst  us  hath  the  example  of  the  Church, 
out  of  the  Scripture,  and  the  Fathers,  we  trust  that 
it  cannot  be  disapproved;  especially  since  our  public 
ceremonies  are  kept,  the  most  part,  like  unto  the 


38  THE   AUGSBURG   CONFESSION. 

usual  ceremonies:  only  the  number  of  Masses  is  not 
alike,  the  which,  by  reason  of  very  great  and  mani- 
fest abuses,  it  were  certainly  far  better  to  be  mod- 
erated. For  in  times  past  also,  in  the  Churches  where-  41 
unto  was  greatest  resort,  it  was  not  the  use  to  have 
Mass  said  every  day;  as  the  Tripartite  History,  lih, 
9,  cap.  38,  doth  witness.  "Again,"  saith  it,  "in  Alex- 
andria, every  fourth  and  sixth  day  of  the  week,  the 
Scriptures  are  read,  and  the  doctors  do  interpret 
them  :  and  all  other  things  are  done  also,  except  only 
the  celebration  of  the  Eucharist." 

Article  XXY.     (IV..) 

Of  Confession. 

Confession  is  not  abolished  in  our  Churches.     For  1 
it  is  not  usual  to  communicate  the  body  of  our  Lord, 
except  to  those  who  have  been  previously  examined 
and  absolved.     And  the  people  are  taught  most  care-  2 
fully  concerning  the  faith  required  to  absolution,  about 
which  before  these  times  there  has  been  a  deep  silence. 
Men  are  taught,  that  they  should  highly  regard  abso-  3 
lution,  inasmuch  as  it  is  God's  voice,  and  pronounced 
by  God's  command. 

The  power  of  the  keys  is  honored,  and  mention  is  4 
made,  how  great  consolation  it  brings  to  terrified  con- 
sciences, and  that  God  requires  faith,  that  we  believe 
that  absolution  as  a  voice  sounding  from  heaven,  and 
that  this  faith  in  Christ  truly  obtains  and  receives  re- 
mission of  sins. 

Aforetime  satisfactions  were  immoderately  ex-  5 
tolled:  of  faith,  and  the  merit  of  Christ,  and  justifica- 
tion by  faith  no  mention  was  made.  Wherefore  on 
this  point  our  Churches  are  by  no  means  to  be  blamed. 
For  this  even  our  adversaries  are  compelled  to  con-  6 
cede  in  regard  to  us,  that  the  doctrine  of  repentance 
is  most  diligently  treated  and  laid  open  by  us. 


ABUSES  (xxvi)  V.  39 

But  of  Confession  our  Churches  teach,  that  the  7 
enumeration  of  sins  is  not  necessary,  nor  are  con- 
sciences to  be  burdened  with  the  care  of  enumeratino* 
all  sins,  inasmuch  as  it  is  impossible  to  recount  all  sins, 
as  the  Psalm  (19  :  31)  testifies:  "  Who  can  understand  8 
his  errors  V     So  also  Jeremiah  (17  :  9)  :  <'  The  heart 
is  deceitful  above  all  things,  and  desperately  wicked. 
Who  can  know  it  ?"     But  if  no  sins  were  remitted  ex-  9 
cept  what  were  recounted,  consciences  could  never 
find  peace,  because  very  many  sins  they  can  neither 
see  nor  remember. 

The  ancient  writers  also  testify  that  the  enumera-  10 
tion  is  not  necessary.     For  in  the  Decrees  Chrysos-  11 
tom  is  cited,  who  speaks  thus:  "  I  do  not  say  to  thee, 
that  thou  shouldst  discover  thyself  in  public,  or  ac- 
cuse thyself  before  others,  but  I  would   have  thee 
obey  the  prophet  when  he  says:  'Reveal  thy  way 
unto  the  Lord.'     Therefore  with  prayer  confess  thy 
sins  before  God  the  true  Judge.     Pronounce  thine 
errors,  not  with  the  tongue,  but  with  the  memory  of 
thy  conscience.''     And  the  Gloss  {Of  Repentance y  Dist.  12 
V,  Chap.  Consideret),  admits  that  Confession  is  of 
human  right  only  [is  not  commanded  in  Scripture, 
but  has  been  instituted  by  the  Church]. 

Nevertheless,  on  account  of  the  very  great  benefit  13 
of  absolution,  as  well  as  for  other  uses  to  the  con- 
science, Confession  is  retained  among  us. 

Article  XXYI.     (Y.) 

Of  the  Diatinction  of  Meats,  mid  of  Traditions. 

It  hath  been  a  general  opinion,  not  of  the  people  1 
alone,  but  also  of  such  as  are  teachers  in  the  Churches, 
that  the  differences  of  meats,  and  such  like  human 
traditions,  are  works  available  to  merit  grace,  and 
are  satisfactions  for  sins.     And  that  the  world  thus  2 
thought  is  apparent  by  this  \  that  daily  new  ceremo- 

8* 


40  THE    AUGSBURG  .CONFESSION. 

nies,  new  orders,  new  holidays,  new  fasts,  were  ap- 
pointed :  and  the  teachers  in  the  Churches  did  exact 
these  works  as  a  service  necessary  to  deserve  grace; 
and  they  did  greatly  terrify  men's  consciences,  if 
aught  were  omitted. 

Of  this  persuasion  concerning  traditions,  many  dis-  3 
advantages  have  followed  in  the  Church.     For  first  4 
the  doctrine  of  grace  is  obscured  by  it,  and  also  the 
righteousness  of  faith,  which   is  the  principal  part 
of  the  Gospel,  and  which  it  behoveth  most  of  all  to 
stand   forth  and   to    have    the    pre-eminence  in   the 
Church,  that  the  merit  of  Christ  may  be  well  known, 
and  faith,  which  believeth  that  sins  are  remitted  for 
Christ's  sake,  may  be  exalted  far  above  works.     For  5 
which  cause  also  Paul  lays  much  stress  on  this  point : 
he  removeth  the  law,  and  human  traditions,  that  he 
may  show  that  the  righteousness  of  Christ  is  a  far 
other  thing,  than  such  works  as  these  be,  namely,  a 
faith,  which  believeth  that  sins  are  freely  remitted 
for  Christ's  sake.     But  this  doctrine  of  Paul  is  almost  6 
wholly  smothered  by  traditions,  which  have  bred  an 
opinion,   that,   by   making  difference  in   meats,   and 
such  like  services,  a  man  should  merit  grace  and  jus- 
tification.    In  their  doctrine  of  repentance  there  was  7 
no  mention  of  faith;  only  these  works  of  satisfaction 
•were  spoken  of:  repentance  seemed  to  consist  wholly 
in  these. 

Secondly,  these  traditions  obscured  the  command-  8 
ments  of  God,  because  traditions  were  preferred  far 
above  the  commandments  of  God.     All  Christianity 
was  thought  to  be  an  observation  of  certain  holidays, 
rites,  fasts,  and  attire.     These  observations  were  in   9 
possession  of  a  most  goodly  title,  that  they  were  the 
spiritual  life,  and  the  perfect  life.     In  the  meantime,   10 
God's  commandments,  touching  every  man's  calling, 
wereof  saiall  estimation:  that  the  father  brought  up 
his  children,  that  the  mother  nurtured  them,  that  the 


ABUSES    (XXVIj    V.  41 

prince  governed  the  commonwealth.  These  were  re- 
puted worldly  iiflfairs,  and  imporfect,  and  far  inferior 
to  those  glittering  observances.  And  this  error  did  11 
greatly  torment  pious  consciences,which  were  grieved 
that  they  were  held  by  an  imperfect  kind  of  life,  in 
marriage,  in  magistracy,  or  in  other  civil  functions. 
They  had  the  monks,  and  such  like,  in  admiration, 
and  falsely  imagined  that  the  observances  of  these 
men  were  more  grateful  to  God  than  their  own. 

Thirdly,  traditions  brought  great  danger  to  men's  12 
consciences,  because  it  was  impossible  to  keep  all  tra- 
ditions, and  yet  men  thought  the  observation  of  them 
to  be  necessary  services.   Gerson  writeth,  "  that  many  13 
fell  into  despair,  and  some  murdered  themselves,  be- 
cause they  perceived  that  they  could  not  keep  the 
traditions:"  and  all  this  while,  they  never  heard  the 
comfort  of  the  righteousness  of  faith,  or  of  grace.     We  14 
see  the  Summists  and  divines  gather  together  the 
traditions,  and  seek  qualifications  of  them,  to  un- 
burden men's  consciences:  and  yet  all  will  not  serve, 
but   meantime    they  bring  more    snares   upon   the 
conscience.      The  schools  and  pulpits  have  been  so  15 
busied  in  gathering  together  the  traditions,  that  they 
had  not  leisure  to  touch  the  Scripture,  and  to  seek 
out  a  more  profitable  doctrine,  of  faith,  of  the  cross, 
of  hope,  of  the  dignity  of  civil  affairs,  of  the  comfort 
of  conscience  in  arduous  trials.     Wherelore  Gerson,   16 
and  some  other  divines,  have  made  grievous  com- 
plaints, that   they  were  hindered   by  these   strifes 
about  traditions,  so  that  they  could  not  be  occupied 
in  some  better  kind  of  doctrine.     And  Augustine  for-  17 
biddeth  that  men's  consciences  should  be  burdened 
with  observations  of  this  kind,  and  doth  very  pru- 
dently warn  Januarius  to  know,  that  they  are  to  be 
observed  as  things  indifferent^  for  he  so  speaketh. 
Wherefore  our  ministers  must  not  be  thought  to  have  18 
touched  this   matter  rashly,  or  from  hatred  of  the 


42  THE   AUGSBURG    CONFESSION. 

bishops,  as  some  do  falsely  surmise.     There  was  great  19 
need  to  admonish  the  Churches  of  those  errors,  which 
did  arise  from  mistaking  of  traditions :  for  the  Gospel  20 
compelleth  men  to  urge  the  doctrine  of  grace,  and  of 
the  righteousness  of  faith,  in  the  Church  ;  which  yet 
can  never  be  understood,  if  men  suppose  that  they 
can  merit  remission  of  sins,  and  justification,  by  ob- 
servances of  their  own  choice.     Thus  therefore  they  21 
teach  us,  that  we  cannot  merit  grace,  or  justification, 
by  the  observation  of  man's  traditions;  and  there- 
fore we  must  not  think  that  such  observations  are 
necessary  service.     Hereunto  they  add  testimonies  22 
out  of  the  Scriptures.     Christ  excuseth  his  disciples, 
which  kept  not  the  received   tradition  (which  yet 
seemed  to  be  about  a  matter  not  unlawful,  but  indif- 
ferent, and  to  have  some  aflSnity  with  the  baptisms 
of  the  law);  and  saith,  "They  worship  me  in  vain 
with  the  commandments  of  men  :"  Matt.  15  :  9.  Christ  23 
therefore  exacteth  no  unprofitable  service.     And  a 
little  after,  he  addeth :  "Whatsoever  entereth  in  at 
the  mouth  defileth  not  the  man:"  ver.  11.     So  also  24 
Paul :  "  The  kingdom  of  God  is  not  meat  and  drink  :" 
Eom.  15:  17.     "Let  no  man  judge  you  in  meat  or  25 
drink,  or  in  respect  of  the  Sabbath-days,  or  of  a  holi- 
day:" Col.  2:16.     Again:  "If  ye  be  dead  with  Christ  26 
from  the  rudiments  of  the  world,  why,  as  though  ye 
lived  in  the  world,  are  ye  subject  to  traditions ;  Touch 
not,  taste  not,  handle  not?"  ver.  20,  21.     Peter  saith,  27 
"  Why  tempt  ye  God,  laying  a  yoke  upon  the  necks 
of  the  disciples,  which  neither  we,  nor  our  fathers, 
were  able  to  bear  't     But  we  believe  that  throu<rh  the 
grace  of  the  Lord  Jesus  Christ,  we  shall  be  saved, 
even  as  they:"  Acts  15:  10,  11.     Here  Peter  forbid-  28 
deth   to   burden    the    consciences  with   many  rites, 
whether  they   be  of  Moses',  or  of  any  others',  ap- 
pointing.    And  Paul  calleth  the  forbidding  of  meats,  29 
"  a  doctrine  of  devils :"  1  Tim.  4  :  1,  because  that  it 


ABUSES   (XXVl)   V.  43 

is  against  the  Gospel,  to  appoint  or  do  such  works,  to 
the  end  that  by  them  we  may  merit  grace,  or  justifi- 
cation, or  as  though  Christianity  could  not  exist  with- 
out such  service. 

Here  our  adversaries  object  against  us,  that  our  30 
ministers  hinder-all  good  discipline,  and  mortification 
of  the  flesh;  as  Jovinian  did.     But  the  contrary  may 
be  seen   by  our  men's  writings.     For  they  have  al-  31 
ways    taught,   touching   the    cross,   that    Christians 
ought  to  bear  afflictions.     This  is  the  true,  earnest,  32 
and   unfeigned   mortification,   to   be   exercised  with 
divers   afflictions,  and  to   be   crucified  with  Christ. 
Moreover  they  teach,  that  every  Christian   must  so  33 
by  bodily  discipline,  or  bodily  exercises  and  labor, 
exercise  and  keep  himself  under,  that  plenty  and 
sloth  do  not  stimulate  him  to  sin;  not  that  he  may 
by  such  exercises  merit  grace,  or  satisfy  for  sins. 
And  this  corporal  discipline  should  be  used  always,  34 
not  only  on  a  few,  and  set  days;  according  to  the 
commandment    of  Christ:  "Take    heed    lest    your  35 
hearts   be  overcharged  with  surfeiting :"   Luke  21 : 
34.     Again,  "  This  kind  (of  devils)  goeth  not  out  but  36 
by  prayer   and  fasting:"    Matt.  17:21.     And    Paul 
saith,   "I   keep  under   my  body,  and   bring  it  into  37 
subjection  :"  1  Cor.  9  :  27,  where  he  plainly  showeth,  38 
that  he  did  therefore  chastise  his  body,  not  that  by 
that  discipline  he  might  merit  remission  of  sins,  but 
that    his   body   might   be  apt  and  fit   for   spiritual 
things  and  to  do  his  duty,  according  to  his  calling. 
Therefore  we  do  not  condemn  fasts  themselves,  but  39 
the  traditions  which  prescribe  certain  days  and  cer- 
tain meats,  with  danger  to  the  conscience,  as  though 
such  works  as  these  were  a  necessary  service. 

Yet  most  of  the  traditions  are  observed  among  us,  40 
which  tend  unto  this  end,  that  things  may  be  done 
orderly  in  the  Church;  as  namely,  the  order  of  Les- 
sons in  the  Mass,  and  the  chiefest  holidays.     But,  in  41 


44  THE   AUGSBURG   CONFESSION. 

the  meantime,  men  are  admonished,  that  such  a  ser- 
vice doth  not  justify  before  God,  and  that  it  is  not  to 
be  supposed  there  is  sin  in  such  things,  if  they  be  left 
undone,  without  scandal.    This  liberty  in  human  rites  42 
and  ceremonies  was  not  unknown  to  the  Fathers. 
For  in  the  East  they  kept  Easter  at  another  time  43 
than  they  did  in  Eome :  and  when  they  of  Rome  ac- 
cused the  East  of  schism  for  this  diversity,  they  were 
admonished  by  others,  that  such  customs  need  not  be 
alike  everywhere.     And  Irenseus  saith :   "The  dis-  44 
agreement  about  fasting  doth  not  break  off  the  agree- 
ment of  faith."     Besides,  Pope  Gregory,  in  the  12th 
Distinction,  intimates,  that  such  diversity  doth  not 
hurt  the  unity  of  the  Church :  and  in  the  Tripartite  45 
History^  lib.  9,  many  examples  of  dissimilar  rites  are 
gathered   together,  and  these  words  are  there  re- 
hearsed, "  The  mind  of  the  Apostles  was,  not  to  give 
precepts  concerning  holidays,  but  to  preach  godliness 
and  a  holy  life  [faith  and  love]." 

Article  XXYII.    (YI.)  i. 

Of  Monastic  Vows. 

What  is  taught  amongst  us  touching  the  Yows  of  1 
Monks  will  be  better  understood,  if  one  call  to  mind 
what  was  the  state  of  monasteries,  and  how  many 
things  were  every  day  committed  in  the  monasteries, 
contrary  to  the  Canons.    In  Augustine's  time,  cloister-  2 
fraternities  were  free;  but  afterward,  when  discipline 
was  corrupted,  vows  were  everywhere  laid  upon  them, 
that,  as  it  were  in  a  newly-devised  prison,  the  disci- 
pline might  be  restored  again.'  Over  and  besides  vows,  3 
many  other   observances   by  little  and   little  were 
added.     And  these  bands  and  snares  were  cast  upon  4 
many,  before  they  came  to  ripe  years,  contrary  to 
the  Canons.     Many  through  error  fell  into  this  kind  5 
of  life  unawares,  who,  though  they  wanted  not  years, 


ABUSES    (XXVIl)    VI.  45 

yet  they  wanted  discretion  to  judge  of  their  strength 
and  ability.     Tliey  who  were  once  got  within  these  6 
nets,  were  constrained  to  abide  in  them,  though,  by 
the  benefit  of  the  Canons,  some  might  be  set  at  liberty. 
And  that  fell  out  rather  in  the  monasteries  of  nuns  7 
than  of  monks;  although  the  weaker  sex  ought  more 
to  have  been  spared.     This  rigor  and  severity  dis-  8 
pleased  many  good  men  heretofore,  when  they  saw 
young  maids  and  young  men  thrust  into  monasteries, 
there  to  get  their  living.    They  saw  what  an  unhappy 
issue  this  counsel  had,  what  oifences  it  bred,  and  what 
snares  it  laid  upon  consciences.     They  were  grieved  9 
that  the  authority  of  the  Canons  was  wholly  neglected 
and  contemned  in  a  thing  most  dangerous.     To  all  10 
these  evils  there  was  added  such  a  persuasion  con- 
cerning vows,  as,  it  is  well  known,  did  in  former 
times,  displease  the  monks  themselves,  if  any  of  them 
were  somewhat  wiser  than  the  rest.     They  taught  11 
that  vows  were  equal  to  baptism :  they  taught  that 
by  this  kind  of  life  they  merited  remission  of  sins, 
and  justification  before  God;  yea,  they  added,  that  12 
the  monk's  life  did  not  only  merit  righteousness  be- 
fore God,  but  more  than  that,  because  it  observed, 
not  only  the  commandments,  but  also  the  counsels 
oftheGospek   And  thus  they  taught,  thiat  the  monk's  13 
profession  was  better  than  baptism,  that  the  monk's 
life  did  merit  more  than  the  life  of  magistrates,  of 
pastors,  and  such  like,  who,  in  obedience  to  God's 
commandment,  followed  their  calling,  without  any 
such  religions  of  man's  making.   Noneof  these  things  14 
can  be  denied:  they  are  to  be  seen  in  their  writings. 
What  occurred  afterward  in  the  monasteries  ?    In  old  15 
time  they  were  schools  for  the  study  of  sacred  letters, 
and  other  branches  of  knowledge,  which  were  profit- 
able to  the  Church;  and  thence  were  pastors  and 
bishops  taken :   but  now  the  case  is  altered.     It  is 
needless  to  rehearse  what  is  notorious.     In  old  time  16 


46  THE   AUGSBURG   CONFESSION. 

tbcy  came  together  into  such  places  to  learn :  but 
now  they  feign  that  it  is  a  kind  of  life  taken  up  to 
merit  remission  of  sins,  and  justification  ;  yea,  they 
say,  it  is  a  state  of  perfection,  and  prefer  it  to  all 
other  kinds  of  life,  the  kinds  that  God  ordained.  We 
have  therefore  mentioned  these  things,  not  to  excite  17 
odium,  exaggerating  nothing,  to  the  end  that  the  doc- 
trine of  our  Churches  touching  this  matter  might  be 
understood. 

First,  concerning  such  as  contract  marriage,  thus  18 
they  teach  among  us :  that  it  is  lawful  for  any  to 
marry,  that  are  not  adapted  for  a  single  life ;  foras- 
much as  vows  cannot  take  away  God's  ordinance  and 
commandment.     The  commandment  of  God  is,  "To  19 
avoid  fornication,  let  every  man  have  his  own  wife :" 
1  Cor.  7  :  2.     And  not  only  the  commandment,  but  20 
also  the  creation  and  ordinance  of  God,  compelleth 
such  unto  marriage,  as  without  the  special  work  of 
God  are  not  exempted;  according  to  that  saying,  "It 
is  not  good  for  man  to  be  alone  :"  Gen.  2  :  18.     They  21 
therefore  that  are  obedient  to  this  commandment  ai^d 
ordinance  of  God,  do  not  sin. 

What  can  be  said  against  these  things  ?  Let  a  man  22 
exaggerate  the  bond  of  a  vow  as  much  as  he  will,  yet 
can  he  never  bring  to  pass  that  the  vow  shall  take 
aw^ay  God's  commandment.  The  Canons  teach,  "that  23 
in  every  vow  the  right  of  the  superior  is  excepted  :'^ 
much  less  therefore  can  these  vows,  which  are  con- 
trary to  God's  commandment,  be  of  force. 

If  so  be  that  the  obligation  of  vows  has  no  cause  24 
why  it  might  be  changed,  then  could  not  the  Roman 
Pontiffs  have  dispensed  therewith.  For  neither  is  it 
lawful  for  man  to  disannul  that  bond,  which  doth 
simply  belong  to  the  law  of  God.  But  the  Eoman  25 
Pontiffs  have  judged  very  prudently,  that  in  this  obli- 
gation there  must  equity  be  used:  therefore  they 
often,  as  we  read,  have  dispensed  wath  vows.     The  26 


ABUSES    (XXVII)    VI.       -  47 

history  of  the  King  of  Arragon,  heing  called  back  out 
of  a  monastery,  is  well  known ;  and  there  are  exam- 
ples in  our  own  time. 

Secondly,  why  do  our  adversaries  exaggerate  the  27 
obligation,  or  the  effect  of  the  vow ;  when  in  the  mean- 
time they  speak  not  a  word  of  the  very  nature  of  a 
vow,  that  it  ought  to  be  in  a  thing  possible,  ought  to 
be  voluntary,  and  taken  up  of  a  man's  own  accord, 
and  with  deliberation  ?     But  it  is  not  unknown,  how  28 
far  perpetual  chastity  is  in  the  power  of  a  man.     And 
how  many  a  one  amongst  them  is  there,  that  doth 
vow  of  his  own  accord,  and  well  advised?     Maidens  29 
and  youths,  before  they  know  how  to  judge,  are  per- 
suaded, yea,  sometimes  also  compelled,  to  vow.  Where-  30 
fore  it  is  not  meet  to  dispute  so  rigorously  of  the  obli- 
gation, seeing  that  all  men  confess,  that  it  is  against 
the  nature  of  a  vOw,  that  it  is  not  done  of  a  man's 
own  accord,  nor  advisedly. 

The  Canons  for  the  most  part  disannul  vows,  which  31 
are  made  before  fifteen  years  of  age ;  because  that, 
before   one   come   to   that   age,  there   seemeth  not 
to  be  so  much  judgment,  that  determination  may  be 
made  concerning  a  perpetual  life.     Another  Canon,  32 
permitting  more  to  the  weakness  of  men,  doth  add 
some  years  more;  for  it  forbiddeth  a  vow  to  be  made, 
before  one  be  eighteen  j^ears  of  age.     But  which  of  33 
these  shall  we  follow?     The  greatest  part  have  this 
excuse  for  forsaking  monasteries,  because  most  of 
them  vowed  before  they  came  to  this  age. 

Last  of  all,  even  though  the  breaking  of  a  vow  were  34' 
to  be  reprehended,  yet  it  seems  not  to  follow  directly 
that  the  marriages  of  such  persons  are  to  be  dissolved. 
For  Augustine,  in  his  27th  quest.  1st  chapt.  Of  Mar-  35 
riages,  doth  deny  that  they  ought  to  be  dissolved :  and 
his  authority  is  not  lightly  to  be  esteemed,  although 
others  afterward  have  thought  otherwise.     And  al-  36 
though  the  commandment  of  God,  touching  wedlock, 

9 


48  THE   AUGSBURG   CONFESSION. 

doth  free  most  men  from  vows;  yet  our  teachers  do 
also  bring  another  reason  concerning  vows,  to  show 
that  they  are  void :  because  that  all  the  worship  of 
God,  instituted  of  men  without  the  commandment  of 
God,  and  chosen  to  merit  remission  of  sins,  and  justi- 
fication, is  wicked ;  as  Christ  saith  :  *'  In  vain  they 
do  worship  me,  teaching  for  doctrines  the  command- 
ments of  men  :"  Matt.  15  :  9.     And  Paul  doth  every-  37 
where  teach,  that  righteousness  is  not  to  be  sought 
of  our  own  observances,  and  services  which  are  de- 
vised by  men ;  but  that  it  cometh  by  faith  to  those 
that  believe  that  they  are  received   into  favor  by 
God  for  Christ's  sake.      But  it  is  evident  that  the  38 
monks  did  teach,  that  these  counterfeited  religions 
satisfy  for  sins,  and  merit   grace  and  justification. 
"What  else  is  this,  than  to  detract  from  the  glory  of 
Christ,  and  to  obscure  and  deny  the  righteousness  of 
faith?     Wherefore  it  foUoweth,  that  these  common  39 
vows  were  wicked  services,  and  are  therefore  void. 
For  a  wicked  vow,  and  that  which  is  made  against  the  40 
commandments  of  God,  is  one  of  no  force;  neither,  as 
the  Canon  saith,  ought  a  vow  to  be  a  bond  of  iniquity. 
Paul  saith,  "  Christ  is  become  of  no  eff'ect  unto  you,  41 
whosoever  of  you  are  justified  by  the  law;  ye  are 
fallen  from  grace:"  Gal.  5  : 4.     They  therefore  who  42 
wish  to  be  justified  by  vows,  are  made  void  of  Christ, 
and  fall  from  grace.     For  they  also  who  attribute  43 
justification  to  their  vows,  attribute  to  their  own 
works  what  properly  belongs  to  the  glory  of  Christ. 
Nor  truly  can  it  be  denied,  that  the  monks  taught  that  44 
they  are  justified  by  their  vows  and  observances,  and 
merit  the  remission  of  sins ;  nay,  they  invented  yet 
greater  absurdities,  and  said  they  could  transfer  their 
good  works  to  others.     If  any  man  wished  to  expand  45 
these  things,  so  as  to  excite  odium,  how  many  things 
might  he  rehearse,  whereof  the  monks  themselves  are 
now  ashamed !     Moreover,  they  would  persuade  men  46 


ABUSES   (XXVIl)   VI.  49 

that  these  invented  religious  orders  are  a  state  of  Chris- 
tian perfection.  Or  is  this  not  attributing  justification  47 
to  works  ?  It  is  no  light  offence  in  the  Church  to  pro-  48 
pound  unto  the  people  a  certain  service  devised  by 
men,  without  the  commandment  of  God,  and  to  teach 
that  such  a  service  doth  justify  men:  because  that 
the  righteousness  of  faith,  which  ought  especially  to 
be  taught  in  the  Church,  is  obscured,  when  those  mar- 
vellous religions  of  angels,  the  pretence  of  poverty 
and  humility,  and  of  celibacy,  are  cast  before  men's 
eyes.  Moreover  the  commandments  of  God,  and  the  49 
true  worship  of  God,  are  obscured,  when  men  hear 
that  monks  alone  are  in  that  state  of  perfection  :  be- 
cause that  Christian  perfection  is  this,  to  fear  God 
sincerely,  and  again,  to  conceive  great  faith,  and  to 
trust  assuredly  that  God  is  pacified  toward  us,  for 
Christ's  sake ;  to  ask,  and  certainly  to  look  for,  help 
from  God  in  all  our  afi'airs,  according  to  our  calling; 
and  outwardly  to  do  good  works  diligently,  and  to 
attend  to  our  vocation.  In  these  things  doth  true  per-  50 
fection  and  the  true  worship  of  God  consist :  it  doth 
not  consist  in  singleness  of  life,  in  beggary,  or  in  vile 
apparel. 

The  people  doth  also  conceive  many  pernicious  51 
opinions  from  these  false  commendations  of  the  mon- 
astic life.    They  hear  celibacy  praised  above  measure :  52 
therefore  with  offence  of  conscience  they  live  in  mar- 
riage.    They  hear  that  mendicants  only  are  perfect ;  53 
therefore  with  offence  of  conscience  they  keep  their 
possessions,  and  buy  and  sell.     They  hear  that  the  54 
Gospel   only  giveth   counsel   not  to  take  revenge : 
therefore   some   in   private    life    are   not    afraid   to 
avenge  themselves ;  for  they  hear  that  it  is  a  coun- 
sel, not  a  commandment.     Others  do  think  that  all  55 
magistracy  and  civil  oflBces  are  unworthy  a  Christian 
man.     We  read  examples  of  men,  who,  forsaking  wed-  56 
lock,  and  leaving  the  government  of  the  common- 


60  THE  AUGSBURG   CONFESSION. 

wealth,  have  hid  themselves  in  monasteries.     This  57 
they  called  flying  out  of  the  world,  and  seeking  a  kind 
of  life  which  is  more  acceptable  to  God  :  neither  did 
they  see  that  God  is  to  be  served  in  those  command- 
ments which  he  himself  hath  delivered,  not  in  the 
commandments  which  are  devised  by  men.     That  is  58 
a  good  and  perfect  kind  of  life,  which  hath  the  com- 
mandment of  God  for  it.     It  is  necessary  to  admonish  59 
men  of  these  things.     And  before  these  times  Gerson  60 
did  reprehend  this  error  of  the  monks  concerning  per- 
fection; and  witnesseth,  that  in  his  time  this  was  a 
new  saying,  that  the  monastical  life  is  a  state  of  per- 
fection.    Thus  many  wicked  opinions  do  cleave  fast  61 
unto  vows  :  as  that  they  merit  remission  of  sins  and 
justification,  that  they  are  Christian  perfection,  that 
they  do  keep  the  counsels  and  commandments,  that 
they  have  works  of  supererogation.     All  these  things  62 
(seeing  they  be  false  and  vain)  do  make  vows  to  be 
of  none  effect. 

Article  XXYIII.    (YII.) 

i 

Of  Ecclesiastical  Power. 

There  have  been  great  controversies  touching  the  1 
power  of  bishops;  in  which  many  have  incommo- 
diously mingled  together  the  Ecclesiastical  power, 
and  the  power  of  the  sword.     And  out  of  this  confu-  2 
sion  there  have  sprung  very  great  wars  and  tumults, 
while  that  the  Pontiffs  trusting  in  the  power  of  the 
keys,  have  not  only  appointed  new  kinds  of  service, 
and  burdened  men's  consciences  by  reserving  of  cases, 
and  by  violent  excommunications;  but  have  also  en- 
deavored to  transfer  worldly  kingdoms  from  one  to 
another,  and  to  despoil  emperors  of  their  power  and 
authority.     These  faults  did  godly  and  learned  men  3 
long  since  reprehend  in  the  Church ;  and  for  that  4 
cause,  our  teachers  were  compelled,  for  the  comfort 


ABUSES    (XXVIIl)    VII.  61 

of  men's  consciences,  to  show  the  difference  between 
the  Ecclesiastical  power  and  the  power  of  the  sword. 
And  they  have  taught  that  both  of  them,  because  of 
God's  commandment,  are  dutifully  to  be  reverenced 
and  honored,  as  the  chiefest  blessings  of  God  upon 
earth. 

Now,  their  judgment  is  this:  that  the  power  of  the  5 
keys,  or  the  power  of  the  bishops,  by  the  rule  of  the 
Gospel,  is  a  power,  or  commandment  from  God,  of 
preaching  the  Gospel,  of  remitting  or  retaining  sins, 
and  of  administering  the  Sacraments.     For  Christ  6 
doth  send  his  Apostles  with  this  charge:   "As  the 
Father  hath  sent  me,  even  so  send  I  you.     Receive 
ye  the  Holy  Ghost :  whosesoever  sins  ye  remit,  they 
are  remitted  unto  them;  and  whosesoever  sins  ye  re- 
tain, they  are  retained:"  John  20  :  21-23.     "  Go,  and  7 
preach  the  Gospel  to  every  creature,"  &c. :  Mark  16 : 
15.     This  power  is  put  in  execution,  only  by  teaching  8 
or  preaching  the  Gospel,  and  administering  the  Sacra- 
ments, either  to  many,  or  to  single  individuals,  in  ac- 
cordance with  their  call.     For  thereby  not  corporal  9 
things,  but  eternal,  are  granted;  as  an  et-ernal  right- 
eousness, the  Holy  Ghost,  life  everlasting.     These  10 
things  cannot  be  got,  but  by  the  ministry  of  the  word 
and  of  the  Sacraments:  as  Paul  saith,  "  The  Gospel  is 
the  power  of  God  to  salvation  to  every  one  that  be- 
lieveth  :"  Eom.  1:16.     Seeing  then  that  the  Eccle-  11 
siastical  power  concerneth  things  eternal,  and  is  exer- 
cised only  by  the  ministry  of  the  word,  it  hindereth 
not  the  political  government,  any  more  than  the  art 
of  singing  hinders  political  government.     For  the  12 
political  administration  is  occupied  about  other  mat- 
ters than  is  the  Gospel.     The  magistracy  defends  not 
the  minds,  but  the  bodies,  and  bodily  things,  against 
manifest  injuries;  and  coerces  men  by  the  sword  and 
corporal  punishments,  that  it  may  uphold  civil  jus- 
tice and  peace. 

9* 


52  THE    AUGSBURG    CONFESSION. 

Wherefore  the  Ecclesiastical  and  civil  powers  are  13 
not  to  be  confounded.     The  Ecclesiastical  power  hath 
its  own  commandment  to  preach  the  Gospel,  and  ad- 
minister the  Sacraments.     Let  it  not  by  force  enter  14 
into  the  office  of  another;  let  it  not  transfer  worldly 
kingdoms;  let  it  not  abrogate  the  magistrates'  laws; 
let  it  not  withdraw  from  them  lawful  obedience;  let 
it  not  hinder  judgments  touching  any  civil  ordinances 
or  contracts ;  let  it  not  prescribe  laws  to  the  magis- 
trate, touching  the  form  of  the  republic;  as  Christ 
saith,  "  My  kingdom  is  not  of  this  world :"  John  18  :  15 
36.     Again,  "  Who  made  me  a  judge  or  a  divider  over  16 
you  ?"  Luke  12  :  14.     And  Paul  saith,  "  Our  conver-  17 
sation  [citizenship]  is  inlieaven :"  Phil.  3  :  20.     "  The 
weapons  of  our  warfare  are  not  carnal,  but  mighty 
through  God,  casting  down  imaginations,"  &c. :  2  Cor. 
10 : 4.     In  this  way  do  our  teachers  distinguish  be-  18 
tween  the  duties  of  each  power  one  from  the  other, 
and  do  warn  all  men  to  honor  both  powers,  and  to 
acknowledge  both  to  be  the  [highest]  gift  and  bless- 
ing of  God.  J 

If  so  be  that  the  bishops  have  any  power  of  the  19 
sword,  they  have  it  not  as  bishops  by  the  command- 
ment of  the  Gospel,  but  by  man's  law  given  unto 
them  of  kings  and  emperors,  for  the  civil  government 
of  their  goods.  This,  however,  is  a  kind  of  function 
diverse  from  the  ministry  of  the  Gospel. 

Therefore,  when  the  question  touches  the  jurisdic-  20 
tion  of  bishops,  government  must  be  distinguished 
from  Ecclesiastical  jurisdiction.  Again,  by  the  Gos-  21 
pel,  or,  as  they  term  it,  by  divine  right,  bishops,  as 
bishops,  that  is,  those  who  have  the  administration 
of  the  word  and  Sacraments  committed  to  them,  have 
no  other  jurisdiction  at  all,  but  only  to  remit  sin,  also 
to  take  cognizance  of  [to  judge  in  regard  to]  doctrine, 
and  to  reject  doctrine  inconsistent  with  the  Gospel, 
and  to  exclude  from  the  communion  of  the  Church, 


ABUSES   (XXVIII)   VII.  53 

without  human  force,  but  by  the  word  [of  God],  those 
whose  wickedness  is  known.     And  heroin  of  neccs-  22 
sity  the  Churches  ought  by  Divine  right  to  render 
obedience   unto   them;   according  to  the  saying  of 
Christ,  "  He  that  heareth  you,  heareth  me :"  Luke 
10  :  16.     But  when  they  teach  or  determine  anything  23 
contrary  to  the  Gospel,  then  have  the  Churches  a 
commandment  of  God,  which  forbiddoth   obedience 
to  them  :  "  Beware  of  false  prophets  :"  Matt.  7  :  15. 
"If  an  angel  from  heaven  preach  any  other  Gospel,  24 
let  him  be  accursed :"  Gal.  1:9.    "  We  cannot  do  any-  25 
thing  against  the  truth,  but  for  the  truth :"  2  Cor. 
13  :  8.     Also,  "  This  power  is  given  us  to  edify,  and  26 
not  to  destroy:"  2  Cor.  13  :  10.     So  do  the  Canons  27 
command ;  ii,  qua^st  7,  Cap.  Sacerdotes ;  and  Cap.  Oves. 
And  Augustine,  in  his  Treatise  against  Petilian's  Epis-  28 
tie,  saith,   "Neither  must  we  subscribe  to  Catholic 
bishops,  if  they  chance  to  err,  or  determine  anything 
contrary  to  the  canonical  Scriptures." 

If  so  be  that  they  have  any  other  power  or  juris-  29 
diction,  in  hearing  and  understanding  certain  cases, 
as  namely,  of  Matrimony,  and  Tithes,  &c.,  they  hold 
it  by  human  right.  But  when  the  ordinaries  fail  [to 
attend  to  this  office],  princes  are  constrained,  whether 
they  wish  to  do  so  or  not,  to  declare  the  law  to  their 
subjects,  for  maintaining  of  peace. 

Besides  these  things,  there  is  a  controversy,  whether  30 
bishops  or  pastors  have  power  to  institute  ceremonies 
in  the  Church,  and  to  make  laws  concerning  meats, 
and  holidays,  and  degrees,  or  orders  of  ministers. 
They  that  ascribe  this  power  to  the  bishops,  allege  31 
this  testimony  for  it :  "I  have  yet  many  things  to  say 
unto  you,  but  ye  cannot  bear  them  now;  but  when 
that  Spirit  of  truth  shall  come,  he  shall  teach  you  all 
truth  :"  John  16  :  12, 13.     They  allege  also  the  exam-  32 
pies  of  the  Apostles,  who  commanded  to  abstain  from 
blood,  and  that  which  was  strangled :  Acts  15  :  29. 


54  THE   AUGSBURG    CONFESSION. 

They  allege  the  change  of  the  Sabbath  into  the  Lord's  33 
day,  contrary,  as  it  seemeth,  to  the  Decalogue ;  and 
they  have  no  example  more  in  their  mouths,  than 
the  change  of  the  Sabbath.  They  will  needs  have 
the  Church's  power  to  be  very  great,  because  it  hath 
dispensed  with  a  precept  of  the  Decalogue. 

But  of  this  question  ours  do  thus  teach :  that  the  34 
bishops  have  no  power  to  ordain  anything  contrary 
to  the  Gospel,  as  was  showed  before.    The  same  also 
do  the  Canons   teach.  Distinct.  9.     Moreover  it  is  35 
against  the  Scripture,  to  ordain  or  require  the  ob- 
servation of  any  traditions,  to  the  end  that  we  may 
merit  remission  of  sins,  and  satisfy  for  sins  by  them. 
For   the  glory  of  Christ's  merit    suffers,  when  we  36 
seek  by  such  observances  to  merit  justification.    And  37 
it  is  very  apparent,  that  through  this  persuasion  tra- 
ditions grew  into  an  infinite  number  in  the  Church. 
In  the  meanwhile,  the  doctrine  concerning  faith,  and 
the  righteousness  of  faith,  was  quite  suppressed,  for 
thereupon  there  were  new  holidays  made,  new  fasts 
appointed,  new  ceremonies,  new  worships  for  saints, 
instituted;  because  that  the  authors  of  such  things 
supposed  by  these  works  to  merit  grace.     After  the  38 
same  manner  heretofore  did  the  Penitential  Canons 
increase,  whereof  we  still  see  some  traces  in  satis- 
factions. 

Moreover  the  authors  of  traditions  do  contrary  to  39 
the  command  of  God,  when  they  find  matters  of  sin  in 
foods,  in  days  and  like  things,  and  burden  the  Church 
with  the  servitude  of  the  law,  as  if  there  ought  to 
be  among  Christians,  in  order  to  merit  justification, 
a  service  like  the  Levitical,  the  ordination  of  which 
God  has  committed  to   the  Apostles   and   bishops. 
For  this  some  of  them  write,  and  the  Pontiffs  in  some  40 
measure  seem  to  be  misled  by  the  example  of  the 
Law  of  Moses.     From  hence  are  those  burdens,  that  41 
it  is  mortal  sin,  even  without  offence  to  others,  to  do 


ABUSES   (XXVIIl)   VII.  55 

manual  labor  on  the  festivals,  that  it  is  a  mortal  sin 
to  omit  the  Canonical  Hours,  that  certain  foods  de- 
file the  conscience,  that  fastings  are  works  which 
appease  God;  that  sin,  in  a  reserved  case,  cannot  be 
pardoned,  but  by  the  authority  of  him  that  reserved 
it ;  whereas  the  Canons  speak  only  of  reserving  of 
Ecclesiastical  penalty,  and  not  of  the  reserving  of  the 
fault.     Whence,  then,  have  the  bishops  power  and  42 
authority   of  imposing    these    traditions    upon    the 
Churches,  for  the  ensnaring  of  men's  consciences, 
when  Peter  forbids  (Acts  15:10)  "to  put  a  yoke  upon 
the  neck  of  the  disciples,"  and  St.  Paul  says  (2  Cor. 
13  :  10)  that  the  power  given  him  was  to  edification, 
not  to  destruction  ?    Why,  therefore,  do  they  increase 
sins  by  these  traditions?     For  there  are  divers  clear  43 
testimonies,  which  prohibit  the  making  of  such  tradi- 
tions, either  to  merit  grace,  or  as  things  necessary  to 
salvation.     Paul  saith  to  the  Colossians,  ^'  Let  no  man  44 
judge  you  in  meat,  or  in  drink,  or  in  respect  of  an 
holiday^  or  of  the   new  moon,  or  of  the   Sabbath 
days:"   Col.  2:  16.     Again,   *' If  ye    be   dead   with  45 
Christ  from  the  rudiments  of  the  world,   why,   as 
though  living  in  the  world,  are  ye  subject  to  ordi- 
nances (Touch  not,  taste  not,  handle  not?  which  all 
are  to  perish  with  the  using),  after  the  commandments 
and  doctrines  of  men  ?  which  thingi  indeed  have  a 
show  of  wisdom :"  Col.  2  :  20-23.     And  to  Titus  he  46 
doth  plainly  forbid  traditions:   for  he   saith,   "Not 
giving  heed  to  Jewish  fables,  and  to  commandments 
of  men,  that  turn  from  the  truth  :"  Tit.  1  :  14.     And  47 
Christ  saith  of  them,  which  urge  traditions,  "  Let 
them  alone;  they  be  blind  leaders  of  the  blind:"  Matt. 
15:  14.     And  he  condemneth  such  services:  "Every  48 
plant  which  my  heavenly  Father  hath  not  planted, 
shall  be  rooted  up:"  ver.  13.     If  bishops  have  author-  49 
ity  to  burden  the  Churches  with  innumerable  tradi- 
tions, and  to  snare  men's  consciences,  why  doth  the 


56  THE   AUGSBURG   CONFESSION. 

Scripture  so  oft  forbid  to  make  and  to  listen  to  tra- 
ditions? Why  doth  it  call  them  the  doctrines  of 
devils?  1  Tim.  4  :  1.  Hath  the  Holy  Ghost  warned 
US  of  them  to  no  purpose? 

It  reraaineth,  then,  that  (seeing  ordinations,  con-  50 
stituted  as  necessary,  or  with  the  opinion  of  meriting 
grace,  are  repugnant  to  the  Gospel)  it  is  not  lawful 
for  anj^  bishops  to  institute  or  exact  such  worship. 
For  it  is  necessary  that  the  doctrine  of  Christian  lib-  51 
erty  should  be  maintained  in  the  Churches  [Christen- 
dom] ;  that  the  bondage  of  the  law  is  not  necessary 
unto  justification,  as  it  is  written  to  the  Galatians, 
*'  Be  not  entangled  again  with  the  yoke  of  bondage:" 
Gal.  5:1.     It  is  necessary  that  the  chiefest  point  of  52 
all  the  Gospel  should  be  holden  fast,  that  we  do  freely 
obtain  grace,  by  faith  in  Christ,  not  because  of  certain 
observances,  or  of  services  devised  by  men. 

What  is  then  to  be  thought  of  the  Lord's  day,  and  53 
of  like  rites  of  temples  ?  Hereunto  they  [ours]  an- 
swer, that  it  is  lawful  for  bishops  or  pastors  to  make 
ordinances^  whereby  things  may  be  done  in  order  in 
the  Church ;  not  that  by  them  we  may  merit  grace, 
or  satisfy  for  sins,  or  that  men's  consciences  should 
be  bound  to  esteem  them  as  necessary  services,  and 
think  that  they  sin  when  they  violate  them,  without 
the  oifence  of  others.  So  Paul  ordained,  "  that  women  54 
should  cover  their  heads  in  the  congregation :"  1  Cor. 
11 : 6;  "that  the  interpreters  of  Scripture  should  be 
heard  in  order,  in  the  Church :"  1  Cor.  14  :  27. 

Such  ordinances  it  behooveth  the  Churches  to  keep  55 
for  charity  and  quietness'  sake,  so  that  one  offend  not 
another,  that  all  things  may  be  done  in  order,  and 
without  tumult  in  the  Church,  1  Cor.  14  :  40,  and 
Phil.  2  :  14,  but  so  that  consciences  be  not  burdened,  56 
so  as  to  account  them  as  things  necessary  to  salvation, 
and  think  they  sin  when  they  violate  them,  without 
offence  of  others :  as  no  one  would  say  that  a  woman 


ABUSES    (XXVIIl)   VII.  57 

sins,  if  she  went  into  public  with  her  head  uncovered, 
provided  it  were  without  the  offence  of  men. 

Such  is  the  observation  of  the  Lord's  day,  of  Easter,  57 
of  Pentecost,  and  like  holidays  and  rites.     For  they  58 
that  think  that  the  observation  of  the  Lord's  day  was 
appointed  by  the  authority  of  the  Church,  instead  of 
the  Sabbath,  as  necessar}^,  are  greatly  deceived.     The  59 
Scripture,  which  teacheth  that  all  the  Mosaical  cere- 
monies can  be  omitted  after  the  Gospel  is  revealed, 
has  abrogated  the  Sabbath.     And  yet,  because  it  was  60 
requisite  to  appoint  a  certain  day,  that  the  people 
might  know  when  they  ought  to  come  together,  it 
appears  that  the  [Christian]  Church  did  for  that  pur- 
pose appoint  the  Lord's  day:  which  for  this  cause 
also  seemed  to  have  been  pleasing,  that  men  might 
have  an  example  of  Christian   liberty,  and  might 
know  that  the  observation,  neither  of  the  Sabbath, 
nor  of  another  day,  was  of  necessity. 

There  are  certain  marvellous  disputations  touching  61 
the  changing  of  the  law,  and  the  ceremonies  of  the 
new  law,  and  the  change  of  the  Sabbath:  which  all 
arose  from  the  false  persuasion,  that  there  should  be 
a  service  in  the  Church,  like  to  the  Levitical;  and 
that  Christ  committed  to  the  Apostles  and  bishops, 
the  devising  new  ceremonies,  which  should  be  neces- 
sary to  salvation.    These  errors  crept  into  the  Church,  62 
when  the  righteousness  of  faith  was  not  plainly  enough 
taught.     Some  dispute,  that  the  observation  of  the  63 
Lord's  day  is  not  indeed  of  the  law  of  God,  but  as  it 
were  of  the  law  of  God:  and  touching  holidays,  they 
prescribe  how  far  it  is  lawful  to  work  in  them.     What  64 
else  are  such  disputations,  but  snares  for  men's  con- 
sciences?    For  though  they  seek  to  moderate  tradi- 
tions, yet  the  equity  of  them  can  never  be  perceived, 
so  long  as  the  opinion  of  necessity  remaineth;  which 
must  needs  remain,  where  the  righteousness  of  faith, 
and  Christian  liberty  are  not  known. 


58  THE   AUGSBURG   CONFESSION. 

The  Apostles  commanded  to  abstain  from  blood :  65 
Acts  15  :  29.     Who  observeth  that  nowadays?     And 
yet  they  do  not  sin,  that  observe  it  not.     For  the 
Apostles  themselves  would  not  burden   men's  con- 
sciences with  such  a  servitude:  but  tliey  forbade  it  for 
a  time,  because  of  scandal.     For  in  the  decree,  the  66 
willof  the  Gospelis  always  to  be  considered.    Scarcely  67 
any  Canons  are  precisely  kept;  and  many  grow  out 
of  use  daily,  yea,  even  among  them  that  do  most 
busily  defend  traditions.     Neither  can  there  be  suffi-  68 
cient  care  had  of  men's  consciences,  except  this  equity 
be  kept,  that  men  should  know  that  such  rites  are 
not  to  be  observed  with  any  opinion  of  necessity,  and 
that  men's  consciences  are  not  hurt,  though  traditions 
grow  out  of  use. 

The  bishops  might  easily  retain  lawful  obedience,  69 
if  they  would  not  urge  men  to  observe  such  traditions 
as  cannot  be  kept  with  a  good  conscience.    Now  they  70 
command  single  life;  and  they  admit  none,  except 
they  will  swear  not  to  teach  the  pure  doctrine  of  the 
Gospel.     The  Churches  do  not  desire  of  the  bishops,  71 
that  they  would  repair  peace  and  concord  with  the 
loss  of  their  honor  (which  yet  good  pastors  ought  to 
do) :  they  only  desire  that  they  would  remit  unjust  72 
burdens,  which  are  both  new,  and  received  contrary 
to  the  custom  of  the  Catholic  [Christian  Universal] 
Church.     It  may  well  be,  that  some  constitutions  had  73 
some  probable  reasons,  when  they  began,  which  yet 
will  not  agree  to  latter  times.     It  is  evident,  that  74 
some  were  received    through  error.      Wherefore  it 
were  a  matter  for  the  pontifical  gentleness  to  miti- 
gate them  now;  for  such  a  change  would  not  over- 
throw the  unity  of  the  Church.     For  many  human 
traditions  have  been  changed  in  time,  as  the  Canons 
themselves  declare.     But  if  it  cannot  be  obtained,  75 
that  those  observances  may  be  relaxed,  which  cannot 
be  kept  without  sin,  then  must  we  follow  the  Apos- 


CONCLUSION.  59 

ties'  rule,  which  willeth  "  to  obey  God  rather  than 
men  :"  Acts  5  :  29.  Peter  forbicldeth  bishops  to  be  76 
lords,  and  to  be  imperious  over  the  Churches:  1  Pet. 
5  : 3.  Now  our  meaning  is  not  to  have  rule  taken  77 
from  the  bishops :  'but  this  one  thing  only  is  requested 
at  their  hands,  that  they  would  suffer  the  Gospel  to 
be  purely  taught,  and  that  they  would  relax  a  few  ob- 
servances, which  cannot  be  held  without  sin.  But  if 
they  will  remit  none,  let  them  look  how  they  will 
give  account  to  God  for  this,  that  by  their  obstinacy 
they  afford  cause  of  schism. 


CONCLUSION. 

These  are  the  principal  articles  which  seem  to  be  1 
matters   of  controversy.      For   although   we   might 
speak  of  more  abuses,  yet  that  we  may  avoid  undue 
length,  we  have  embraced  a  few,  whereby  it  is  easy 
to  judge  of  the  others.     Great  have  been  the  com-  2 
plaints  about  indulgences,  about  pilgrimages,  about 
the  abuse  of  excommunication.     The  Parishes  have 
been  vexed  in  manifold  ways  by  the  stationarii.    End- 
less contentions  have  arisen  between  the  pastors  and 
the  monks  about   parochial   law,  about   confession, 
about  burials,  about  sermons  on  extraordinary  occa- 
sions, and  about  other  things  without  number.   Things  3 
of  this  sort  we  pass  over,  that  those  which  are  chief 
in  this  matter  being  briefly  set  forth  may  more  easily 
be  noted.     Nor  has  anything  been  here  said  or  ad-  4 
duced  for  the  purpose  of  casting  reproach  on  any  one. 
Those  things  also  have   been  enumerated,  which  it  5 
seemed  necessary  to  say,  that  it  might  be  understood, 
that  in  doctrine  and  ceremonials  among  us  there  is 
nothing  received    contrary  to   Scripture  or  to  the 

10 


60  THE  AUGSBURG   CONFESSION. 

Catholic  [Universal  Christian]  Church,  inasmuch  as 
it  is  manifest  that  we  have  diligently  taken  heed  that 
no  new  and  godless  doctrines  should  creep  into  our 
Churches. 

In  accordance  with  the  Edict  of  His  Imperial  Maj-  6 
esty,  we  wish  to  present  these  articles  above  written, 
in  which  is  our  Confession,  and  in  which  is  seen  a 
summary  of  the  doctrine  of  those  who  teach  among 
us.  If  anything  be  lacking  in  this  Confession,  we  are  7 
prepared,  God  willing,  to  present  ampler  information, 
in  accordance  with  the  Scriptures. 

Your  Imperial  Majesty's  8 

most  faithful  and  humble, 

John,  Duke  of  Saxony,  Elector.  9 

George,  Margrave  of  Brandenburg.  10 

Ernest,  Duke  of  Luneburg.  11 

Philip,  Landgrave  of  Hesse.  12 

John  Frederick,  Duke  of  Saxony.  13 

Francis,  Duke  of  Luneburg.  14 

Wolfgang,  Prince  of  Anhalt.  15 

Senate  and  Magistracy  of  Nurenber^.  16 
Senate  of  Eeutlingen.  17 


NOTES 


ON  SOME  PAKTS  OF  THE  AUGSBURG  CONFESSION 
WHICH  HAVE  BEEN  MISUNDERSTOOD. 


I. 

OF  BAPTISM. 


THE  AUGSBURG  CONFESSION  DOES  NOT  TEACH  THE  ABSOLUTE 
NECESSITY  OF  BAPTISM  TO  SALVATION. 

1.  "This  disease,  or  original  fault,  is  truly  sin,  con- 
demning and  bringing  eternal  death  now  also  upon  all 
that  are  not  born  again  by  baptism  and  the  Holy  Spirit." 
Art.  II,  3. 

These  words  are  substantially  a  repetition  of  the  lan- 
guage of  our  Lord :  John  3:5:  "  Except  a  man  be  born 
of  the  water  and  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God." 

Our  Saviour's  words  and  the  Confession  mean  that  to 
every  one  "born  of  the  flesh,"  there  is  an  absolute  neces- 
sity of  regeneration,  or  the  new  birth,  of  which  the  Holy 
Spirit  is  always  the  cause,  and  Baptism  the  ordinary,  yet 
not  absolutely  essential  means.  The  language,  in  neither 
case,  is  meant  to  exclude  the  idea  that  when  the  ordinary 
means  cannot  be  had,  the  Holy  Ghost  may  cause  the  new 
birth  in  a  direct  or  extraordinary  way. 

2.  "  Of  Baptism,  they  teach  that  it  is  necessary  to  sal- 
vation." Art.  IX,  1. 

That  is,  as  instituted  and  commanded  of  God  our  Sav- 
iour, as  an  ordinary  means  of  salvation,  which  we  are 

(  61  ) 


62  THE   AUGSBURG   CONFESSION 

bound  to  use,  yet  not  in  such  sense  of  absolute  necessity 
that  salvation  is  in  no  case  to  be  had  without  it,  if  it  can- 
not be  obtained. 

3.  "  They  condemn  the  Anabaptists,  who  allow  not  the 
Baptism  of  children,  and  affirm  that  children  are  saved 
without  Baptism."  Art.  IX,  3. 

God's  operations  are  usually  by  means ;  his  ordinary 
operations  by  ordinary  means.  When  he  appoints  no 
means  to  an  end,  it  is  not  to  be  presumed  that  he  de- 
signs that  end,  or  if  he  demonstrably  purposes  a  certain 
end,  tlie  inference  is  just  that  he  lias  certain  means  for 
it.  Infants  are  ordinarily  saved  by  Baptism  as  God's 
ordinary  means,  but  God  is  not  so  bound  to  the  means 
that  He  cannot  save  them  without  means.  The  Ana- 
baptist doctrine  was  that  children  are  not  saved  by  the 
grace  of  the  Holy  Ghost  in  Baptism,  even  when  they  re- 
ceive it, — but  if  they  are  saved  at  all,  are  saved  without 
regeneration,  of  which  it  was  assumed  they  had  no  need, 
or  that  if  regenerated  they  were  ordinarily  regenerated 
without  an}'^  ordinary  means  whatever.  This  doctrine 
our  Confession  rejected,  holding  that  infants  always  re- 
quired regeneration,  were  ordinarily  saved  by  Baptism 
as  the  ordinary  means,  and  that  when  deprived  of  it 
their  regeneration  and  salvation  were  extraordinary; 
that  is,  special,  and  out  of  the  usual  order  of  God's  ar- 
rangement. The  doctrine  that  God  has  appointed  no 
ordinary  means  for  the  salvation  of  infants  throws  doubts 
upon  their  salvation,  while  the  doctrine  of  the  Confession 
creates  the  strongest  assurance  that  He  who  has  ap- 
pointed ordinary  means  for  infant  salvation,  so  heartily 
desires  it,  that  when  the  ordinary  means  fail,  He  will  se- 
cure it  in  some  other  way.* 

*  For  a  fuller  discussion  of  this  subject,  see:  Baptism  :  the  Doc- 
trine set  forth  in  Holy  Scripture,  and  taught  in  the  Evangelical 
Lutheran  Church.     Philada. :  807  Vine  Street.     8vo,  pp.  73. 


NOTES.  63 

4.  In  regard  to  the  salvation  of  infants  dying  un bap- 
tized, the  language  of  Luther  is  very  explicit.  In  his 
"  Christliche  Bedencken,"  published  in  1542,*  in  reply  to 
the  anxious  questions  of  Christian  mothers,  he  rebukes 
and  forbids  the  superstitious  practice  of  the  Eomish 
Church,  of  ba])tizing  a  child  not  fully  born — a  practice 
based  upon  the  idea,  of  the  absolute  necessity  of  Bap- 
tism, to  the  salvation  of  a  child,  and  which  would  find 
some  justification  in  that  theory. 

He  directs,  that  those  who  are  present,  shall  hold 
firmly  to  Christ's  words:  "  Unless  a  man  be  born  again, 
be  cannot  enter  into  the  kingdom  of  God,"  and  shall 
kneel  down,  and,  in  faith,  pray  that  the  Lord  will  make 
this  (unbaptized)  child,  partaker  in  his  sufferings  and 
death,  and  shall  then  not  doubt^  that  He  knows  full  well 
how,  according  to  his  divine  grace  and  pity,  to  fulfil  that 
prayer. 

Wherefore,  since  the  little  child  (unbaptized)  has,  by 
our  earnest  prayer,  been  brought  to  Christ,  and  this 
prayer  has  been  uttered  in  faith,  what  we  beg,  is  estab- 
lished with  God,  and  heard  of  him,  and  he  gladly  re- 
ceiveth  it  (the  child):  as  he  himself  says,  Mark  10  :  14: 
"  Suffer  little  children  to  come  unto  me,  and  forbid  them 
not :  for  of  such  is  the  kingdom  of  God."  Then  should 
we  hold  that  the  little  child,  though  it  has  not  obtained 
Baptism,  is  not  on  that  account  lost  ("  das  Kindlein,  ob 
es  wohl  die  rechte  Taufe  nicht  erlanget,  davon  nicht 
verlohren  ist)."  There  are  other  passages  in  Luther, 
on  the  same  subject,  but  what  we  have  given  is  sufficient. 

5.  This  "Bedencken"  of  Luther's,  was  accompanied 
by  an  Exposition  of  the  29th  Psalm,  by  Bugenhagen 
(Pomeranus),  which  Luther  indorses.  The  main  object 
of  Bugenhagen,  in  the  Treatise,  is  to  give  consolation  in 
regard  to  unbaptized   children,  over  against,  what  ho 

*  Leipz.  Edit,  xxii,  400-422. 
10* 


64  THE   AUGSBURG    CONFESSION. 

styles,  "  the  shameful  error,  drawn  not  from  God's  Word, 
but  from  man's  dreams,  that  such  children  are  lost." 
Bugenhagen,*  after  teaching  parents  to  commit  to  God, 
in  prayer,  their  child  which  cannot  be  baptized,  adds: 
''  This  shall  we  assuredly  believe,  that  Christ  receives  the 
child,  and  we  should  not  commit  it  to  the  secret  judg- 
ment of  God.  To  commit  it  to  the  secret  judgment  of 
God,  is  to  throw  to  the  wind,  and  despise  the  promises 
in  regard  to  little  children."  Both  Luther  and  Bugen- 
hagen  discuss,  at  large,  the  arguments  for,  and  the  ob- 
jections against  the  doctrine  of  the  salvation  of  unbap- 
tized  children,  and  demonstrate  that  it  is  no  part  of 
the  faith  of  our  Church,  that  Baptism  is  absolutely  neces- 
sary; that  is,  that  there  are  no  exceptions  nor  limitations 
to  the  proposition  that,  unless  a  man  be  born  again,  of 
water  or  Baptism,  he  cannot  enter  the  kingdom  of  God. 
Luther  and  Bugenhagen  condemn  those  who  refuse 
to  unbaptized  children,  the  rites  of  Christian  burial,  and 
who  object  to  lay  their  bodies  in  consecrated  ground,  as 
if  they  were  outside  of  the  Church.  "  We  bury  them," 
say  they,  "as  Christians,  confessing,  thereby,  tha|  we 
believe  the  strong  assurance  of  Christ."  "The  bodies 
of  these  (unbaptized)  children,  have  part  in  the  joyous 
Resurrection — the  Resurrection  of  life." 


n. 

PEKSON  OF  CHRIST. 

THE  AUGSBURG  CONFESSION  DOES  NOT  TEACH  THE  ESSEN- 
TIAL OMNIPRESENCE  OR  LOCAL  UBIQUITY  OF  THE  HUMAN 
NATURE    OF    OUR    LORD. 

"  There  are  two  natures,  the  Divine  and  human,  insep- 
arably joined  together."  Art.  Ill,  2. 

This  means  that  the  Divine  and  human  natures  are 
*  Leipz.  Edit,  xxii,  418. 


NOTES.  65 

not  only  never  separated,  but  are  incapable  of  separation, 
either  in  time  or  space.  As  there  is,  since  the  incarna- 
tion, no  time  at  which  they  have  been  or  will  be  separated, 
so  is  there  no  place  in  which  they  are  or  will  be  separated. 
But  this  is  not  because  the  human  nature  has  an  essen- 
tial omnipresence^  that  is,  the  power  in  and  of  itself  to  bo 
everywhere  present,  but  because  it  is  rendered  present 
in,  through,  and  by  the  Divine  nature,  with  whose  person 
it  is  in  unity.  Nor  is  this  personal  omnipresence  of  our 
Lord's  human  nature  a  local  ubiquity,  but  as  the  Divine 
nature  is  present  essentially  in  and  of  itself,  without  ex- 
tension or  locality,  so  does  it  render  the  human  nature 
present  without  extension  or  locality.  The  presence  of 
each  is  equally  real,  and  equally  incomprehensible,  the 
Divine  present  of  itself,  and  the  human  rendered  present 
though  the  Divine.* 


ni. 

CONSUBSTANTI ATION . 

THE  AUGSBURG  CONFESSION  DOES  NOT  TEACH  THE 
DOCTRINE  OP  CONSUBSTANTIATION. 

1.  ''  Of  the  Supper  of  the  Lord  they  teach  that  the 
[true]  body  and  blood  of  Christ  are  truly  present."  Art. 
X,l. 

"  Christ's  body,"  says  Luther,f  "  has  three  modes  of 
presence:  First.  Thecomprehensible, corporal  mode, such 
as  he  used  when  he  was  on  earth,  local.  To  this  mode 
of  presence  the  Scripture  refers,  when  it  says  CLrist  has 
left  the  world.  Second.  In  another  incomprehensible 
and  spiritual  mode,  it  can  be  present,  illocally.  More- 
over, it  can  be  present  in  a  Divine  and  heavenly  mode, 

*  See :  The  Person  of  our  Lord  and  His  Sacramental  Presence. 
Philada.  :  807  Vine  Street.     8vo,  pp.  44. 
f  Quoted  in  the  Formula  of  Concord,  667,  98-103. 


66  THE   AUGSBURG   CONFESSION. 

since  it  is  one  person  with  God."  *  The  current  error 
about  this  view  of  our  Church  is,  that  she  holds  that 
the  body  and  blood  of  Christ  are  present  in  the  first 
of  these  modes, — a  view  she  entirely  rejects.  Though 
she  denies  that  this  presence  is  merely  spiritual,  if  the 
word  spiritual  means  such  as  is  wrought  by  our  spirit, 
our  meditations,  our  faith,  yet  over  against  all  carnal  or 
local  presence,  she  maintains  that  it  is  spiritual.  "  When," 
says  the  Formula  of  Concord,*  "Dr.  Luther  or  we  use 
this  word  '  spiritually,'  in  reference  to  this  matter,  we 
mean  that  spiritual,  supernatural,  heavenly  mode,  accord- 
ing to  which  Christ  is  present  at  the  Holy  Supper.  .  .  . 
By  that  word  'spiritually,'  we  design  to  exclude  those 
Capernaitish  imaginings  of  a  gross  and  carnal  presence, 
which,  after  so  many  public  protestations  on  the  part  of 
our  Churches,  the  Sacramentarians  still  try  to  fix  on 
them.  In  this  sense  we  say  that  the  body  and  blood  of 
Christ  in  the  Supper  is  received,  eaten  and  drunken, 
spiritually.  .  .  .  The  mode  is  spiritual." 

2.  "  [Under  the  form  of  bread  and  wine]."    Art.  X,  2. 

i 

The  first  object  of  this  part  of  the  Article  was  to  re- 
ject the  Komish  doctrine,  Transubstantiation. 

By  the  "  form  or  species  of  bread  and  wine,"  is  meant, 
as  the  Apology  expresses  it  (X,  54),  ''the  visible  things, 
to  wit,  bread  and  wine."  The  Eeformers  had  long  be- 
fore rejected  and  refuted  the  doctrine  of  Transubstantia- 
tion. In  the  Smalcald  Articles  (VI,  5),  Luther  and  our 
Church  say :  "  We  despise  the  sophistic  subtlety  of 
Transubstantiation,  in  which  they  feign  that  the  bread 
and  wine  lose  their  natural  substance — and  that  the 
mere  form  and  color  of  bread — not  real  bread,  remain." 

Another  object  was  to  reject  the  Eomish  abuse  of 
withholding  the  cup  from  the  laity;  hence  the  Confes- 
sion says  "bread  and  wine," — and  under  the  Abuses  (Art. 

*  P.  670,  105. 


NOTES. 


67 


XXII),  a  fuller  statement  in  regard  to  the  Communion, 
in  both  kinds,  is  given. 

So  in  the  Formula  of  Concord,  541,  22:  "We  reject 
and  condemn,  with  unanimous  consent,  the  Papal  Tran- 
substantiation." 

"  We  reject  and  condemn  with  heart  and  mouth,  as 
false  and  full  of  fraud,  first  of  all,  the  Popish  Transub- 
stantiation."  (Formula  of  Concord,  670,  108.) 

"  It  is  said  that  the  body  and  blood  of  Christ  are  '  under 
the  form  of  bread  and  wine,'  and  'in  the  Supper,'  not 
to  imply  a  local  conjunction  or  presence,  but  for  other 
and  very  different  reasons." 

''Our  first  reason  for  using  the  phrases,  that  the  body 
of  Christ  is  under,  with,  in  the  bread,  is  by  them  to  re- 
ject the  Popish  Tran substantiation,  and  to  set  forth  that 
the  substance  of  the  bread  is  unchanged."  (Formula  of 
Concord,  654,  35.) 

The  w^ords  "  under"  and  "  in,"  are  meant  to  teach  that 
"the  bread  which  we  break,  and  the  cup  we  bless,  are 
the  Communion  of  the  body  and  blood  of  Christ;"  that  is, 
communicate  that  body  and  blood  to  us,— or,  in  other 
words,  we  receive  the  body  and  blood,  ivith  the  bread  and 
wine,  or  "  in  "  or  "  under"  them  as  a  medium. 

By,  in,  with,  and  under  the  act  of  receiving  the  sacra- 
mental bread  and  wine  truly  and  naturally,  we  receive 
the  body  and  blood  of  Christ,  substantially  present, 
truly  and  supernaturally,  after  a  heavenly  and  spiritual 


manner. 


Thus  also,  by,  in,  with,  and  under  the  act  of  receiving 
the  word  of  God  truly  and  naturally,  we  receive  the 
Holy  Spirit,  substantially  present,  truly  and  supernat- 
urally, after  a  heavenly  and  spiritual  manner.  As  the 
ear  is  the  natural  organ  of  the  supernatural  reception  in 
the  one  case,  so  is  the  mouth  in  the  other.  As  we  hear 
the  Holy  Ghost  in,  with,  and  under  the  Word,  so  do  we 
eat  Christ's  body  in,  with,  and  under  the  bread.  ''The 
reception  is  oral,  but  the  mode  is  spiritual." 


68  THE   AUGSBURG    CONFESSION. 

Our  Confession,  then,  in  rejecting  the  heresy  of  Tran- 
substantiation,  does  not  mean  to  substitute  for  it  ''Con- 
substantiation,"  or  the  doctrine  of  a  local  or  physical 
presence  of  the  body  and  blood  of  Christ,  and  a  local  or 
physical  conjunction  of  them  with  the  bread  and  wine, 
or  a  natural  and  carnal  eating  and  drinking  of  them, — 
all  of  which  errors  our  Church  has  more  fully  and  ex- 
plicitly officially  rejected  than  any  other  part  of  the  Chris- 
tian world. 

3.  Testimonies  of  our  great  divines,  from  Luther  to 
the  present  hour,  without  number,  might  be  adduced  to 
show  that  the  Lutheran  Church  has  never  held  the  doc- 
trine of  Consubstantiation.     In  regard  to  Luther,  Me- 

LANCTHON,    JoNAS,    CrEUTZIGER,     BuGENHAGEN,     MeNIUS, 

and  Myconius,  it  will  not  be  necessary  to  produce  any 
evidence  from  their  private  writings,  as  there  is  ample 
evidence  as  to  their  views  in  a  great  official  document, 
prepared  and  signed  by  them.  This  is  the  Articles  op 
THE  Wittenberg  Concord,*  of  1536,  in  which  it  is  de- 
clared to  be  sound  doctrine,  on  the  part  of  Bucer,  and  of 
those  with  whom  the  Concord  was  formed,  that  '^they 
deny  that  any  Transubstantiation  takes  place,  and  do 
not  hold  that  the  body  and  blood  of  Christ  are  locally 
included  in  the  elements." 

4.  We  will  quote  a  few  other  testimonies  in  chrono- 
logical order: 

Andrew  Osiander  (Chancellor  of  the  University  of 
Tubingen)  (f  1617) :  ''  Our  theologians  for  years  long 
have  strenuously  denied,  and  powerfully  confuted  the  doc- 
trine of  a  local  inclusion,  or  physical  connection  of  the 
body  and  bread,  or  Consubstantiation.  We  believe  in 
no  impanation,  subpanation,  companation,  or  consubstan- 

*  Seckendorf:  Hist.  Luth.,  lib.  iii,  p.  133.  Loescher:  Hist. 
Motuum,  i,  205.     Kudelbach :  Ref.  Luth.  u.  Union,  669. 


NOTES.  69 

tiation  of  the  body  of  Christ,  no  physical  or  local  inclu- 
sion or  conjoining  of  bread  and  body,  as  our  adversaries, 
in  manifest  calumnies,  allege  against  us.  The  expressions 
in,  with,  and  under  are  used,  first,  in  order  to  proscribe 
the  MONSTROUS  DOCTRINE  of  Transubstantiation,  and 
secondly,  to  assert  a  true  presence  over  against  the  doc- 
trine that  the  Lord's  Supper  is  a  mere  sign."* 

5.  Mentzer-j-  (1 1627) :  "  There  is  no  local  concealment 
of  Christ's  body,  or  inclusion  of  particles  of  matter  under 
the  bread.  Far  from  us  be  it  that  any  believer  should 
regard  Christ's  body  as  present  in  a  physical  or  natural 
mode.  The  eating  and  drinking  are  not  natural  or 
Capernaitish,  but  mystical  or  sacramental." 

6.  John  GerhardJ  (f  1637)  :  "  On  account  of  the  cal- 
umnies of  our  adversaries,  we  would  note  that  we  do  not 
believe  in  impanatmi,  nor  in  Consubstantiation,  nor  in 
any  physical  or  local  presence.  Some  of  our  writers, 
adopting  a  phrase  from  Cyrill,  have  called  the  presence 
a  bodily^  one,  but  they  use  that  term  by  no  means  to 
designate  the  mode  of  presence,  but  simply  the  object" 
(to  show  what  is  present,  to  wit,  the  body  of  Christ,  but 
not  how  it  is  present),  ''  nor  have  they  at  all  meant  by 
this  that  the  body  of  Christ  is  present  in  a  bodily  and 
quantitative  manner."  "We  believe  in  no  consubstan- 
tiative  presence  of  the  body  and  blood.  Far  from  us  be 
that  figment.  The  heavenly  thing  and  the  earthly  thing 
in  the  Lord's  Supper  are  not  present  with  each  other, 
physically  and  naturaUy.''\\ 

7.  CARPzovTf  (t  1657) :  ''  To  compress  into  a  few  words 

*  Disputat.  xiii,  Ex  Concord.  Libro.  Francofurt,  1611.  Pp. 
280,  288. 

f  Exeges.  Aug.  Conf.     J  Loci  (Cotta)  x,  165.     §  Corporalem. 
II  See  also  Harmonia  Evang.,  ii,  1097. 
f  Isagoge,  345-350. 


70  THE   AUGSBURG    CONFESSION. 

what  is  most  important  in  regard  to  this  presence,  we 
would  remark:  1.  That  it  is  not  finite,  either  physical, 
or  local,  or  definite,  but  infinite  and  Divine.  2.  That  as 
there  is  not  one  mode  only  of  Divine  presence,  but  that 
presence  may  be  general,  or  gracious,  or  glorious,  as  the 
scholastics  distinguish  it,  so  this  presence  (of  the  body 
and  blood  of  Christ)  is  neither  to  be  referred  to  the 
general  nor  the  glorious,  but  to  the  gracious,  so  that  it 
constitutes  that  special  degree  of  this  gracious  presence 
which  is  styled  sacramental.  That  which  is  supernatural 
is  also  true  and  real.  When  this  presence  is  called  sub- 
stantial and  bodily,  those  words  designate  not  the  mode 
of  presence,  but  the  object.  When  the  words  in,  with, 
Mnder,  are  used,  our  traducers  know  as  well  as  they  know 
their  own  fingers,  that  they  do  not  signify,  a  Consub- 
STANTiATiON,  local  cocxistcnce,  or  impanation.  The 
charge  that  we  hold  a  local  inclusion,  or  Consubstantia- 
tion,  is  a  calumny.  The  eating  and  drinking  are  not 
physical,  but  mystical  and  sacramental.  An  action  is  not 
necessarily  figurative  because  it  is  not  physical." 

i 

8.  Baier,*  J.  G.  (f  1695)  :  "  The  sacramental  union  is 
neither  substantial,  nor  personal,  nor  local.  Hence  it  is 
manifest  that  impanation  and  Consubstantiation,  which 
are  charged  upon  Lutherans  by  enemies,  are  utterly  ex- 
cluded. There  is  no  sensible  or  natural  eating-  of  the 
body  of  Christ.  Alike  the  presence  and  the  eating  and 
drinking  of  the  body  and  blood  of  Christ  are  insensible, 
supernatural,  unknown  to  the  human  mind,  and  incom- 
prehensible. As  to  the  MODE  in  which  the  body  and 
blood  of 'Christ  are  present  and  received  in  the  Supper, 
we  may  acknowledge  our  ignorance,  while  we  firmly  hold 
to  the  fact."  The  same  distinguished  writer  published 
a  dissertation  on  "Impanation  and  Consubstantiation," 

*  Theolog.  Positiv.     Lipsiae,  1750,  p.  661. 


NOTES.  71 

which  is  entirely  devoted  to  the  vindication  of  our 
Church  from  the  charge  of  holding  these  errors.* 

9.  LEiBNiTzf  (d.  1716),  distinguished  as  a  profound 
theological  thinker,  as  well  as  a  philosopher  of  the  high- 
est order,  says:  "Those  who  receive  the  Evangelical 
(Lutheran)  faith  by  no  means  approve  the  doctrine  of 
CoNSUBSTANTiATiON,  Or  of  impanation,  nor  can  any  one 
impute  it  to  them,  unless  from  a  misunderstanding  of 
what  they  hold." 

10.  BuDDEUS  (t  1728):  '*A11  who  understand  the  doc- 
trines of  our  Church  know  that  with  our  whole  soul 

WE   ABHOR   THE    DOCTRINE  OF  CONSUBSTANTIATION  AND  OP 

A  GROSS  UBIQUITY  OF  THE  FLESH  OF  Christ.  They  are 
greatly  mistaken  who  suppose  the  doctrine  of  impana- 
tion to  be  the  doctrine  of  Luther  and  of  our  Church. 
The  doctrine  of  impanation,  if  we  distinguish  it  from 
that  of  assumption,  can  mean  nothing  else  than  a  local 
inclusion  of  the  body  of  Christ  in  the  bread.  To  admit 
such  a  doctrine  would  be  to  admit  the  grossest  absurdities : 
they,  therefore,  who  impute  it  to  our  Church,  prove  only 
their  ignorance  of  our  doctrine.  In  either  sense  in  which 
the  word  Consubstantiation  can  be  taken,  the  doctrine 
cannot,  in  any  respect^  be  attributed  to  our  Church;  it  was 
always  far  from  the  mind  of  our  Church.  The  sacra- 
mental union  is  one  which  reason  cannot  comprehend, 
and  the  taking^  eating,  and  drinking,  are  done  in  sublime 
mystery."! 

11.  Cotta§  (f  1779)  makes  the  following  remarks  upon 
the  different  theories  of  sacramental  union  : 

*  Dissertatio  Historica-theologica  de  Impanat.  et  Consubstantiat. 

f  Conformite  de  la  foy  avec  raison,  §  xviii.  Dissertatio  de  Con- 
formitate.     Tubingen,  1771. 

X  Miscellanea,  ii,  86,  seq.  Catechet.  Theologia,  ii,  656.  Instit. 
Theol.  Dogm.,  v,  1,  xv. 

§  In  Gerhard's  Loci,  x,  165. 

11 


72  THE  AUGSBURG   CONFESSION. 

"  By  IMPANATION,  is  meant  a  local  inclusion  of  the 
body  and  blood  in  the  bread  and  wine.  Gerhard  has 
rightly  noted  that  the  theologians  of  our  Church  utterly 
abhor  this  error.  The  particles  in,  with,  under,  are  not 
used  to  express  a  local  inclusion.  As  our  theologians 
reject  impanation,  so  also  they  reject  the  doctrine  of 
CoNSUBSTANTiATiON.  This  word  is  taken  in  two  senses. 
It  denotes  sometimes  a  local  conjunction  of  two  bodies, 
sometimes  a  commingling  or  coalescence  into  one  substance 
or  mass.  But  in  neither  sense  can  that  monstrous  dogma 
of  CoNSUBSTANTiATiON  be  attributed  to  our  Church,  for 
Lutherans  believe  neither  in  a  local  conjunction,  nor 
commixture  of  bread  and  Christ's  body,  nor  of  wine  and 
Christ's  blood." 

12.  Many  of  the  greatest  divines  of  other  Churches 
have  acknowledged  the  libellous  character  of  the  charge 
that  the  Lutheran  Church  holds  the  doctrine  of  Consub- 
stantiation;*  and  many  of  the  deepest  thinkers,  not  of 
our  Communion,  have  approached  very  closely  to  its  doc- 
trine, or  have  accepted  it  unreservedly .f  i 

*  See  article  Lutheranism,  in  Appleton's  American  Encyclo- 
paedia, on  the  subject  in  general;  The  Lord's  Supper, — a  Lecture, 
by  Joseph  A.  Seiss,  D.D. ;  and  Dr.  H.  I.  Schmidt's  work  on  the 
Lord's  Supper. 

f  See,  for  example,  the  remarks  of  Theremin,  the  Fenelon  of  the 
Keformed  Church  (Adalbert's  Confession),  and  of  Alexander  Knox, 
who  was  so  profound  and  vigorous  as  a  writer,  and  so  rich  in  deep 
Christian  experience :  "  Treatise  on  the  Use  and  Import  of  the 
Eucharistic  Symbols,"  in  "  Kemains."     3d  edit.     London,  1844. 


NOTES.  73 


IV. 

AURICULAR  CONFESSION. 

THE  AUGSBURG  CONFESSION  REJECTS  AURICULAR  CONFES- 
SION, AND  DOES  NOT  TEACH  THE  NECESSITY  OF  PRIVATE 
CONFESSION. 

1.  "Enumeration  of  all  offences  is  not  necessary  in 
Confession.  For  it  is  impossible;  according  to  the  Psalm : 
*  Who  can  understand  his  errors  ?' "  Art.  XI,  1,  2 ;  XXY, 
7-12. 

In  this,  Auricular  Confession  is  rejected. 

"  Confession  is  of  human  right  only  [is  not  commanded 
in  Scripture,  but  has  been  instituted  by  the  Church]." 
Art.  XXY,  12. 

In  this  is  denied  that  private  Confession  is  necessary. 

2.  "Concerning  Confession,  they  teach  that  private 
absolution  be  retained  in  the  Church."  Art.  XI,  1.  "Con- 
fession is  not  abolished  in  our  Churches."  Art.  XXY,  1. 
"  On  account  of  the  very  great  benefit  of  absolution,  as 
well  as  for  other  uses  to  the  conscience,  Confession  is  re- 
tained among  us."  Do.,  13. 

The  question  is  sometimes  put,  How  can  this  eleventh 
Article  be  harmonized  with  the  position  of  those  who 
consider  all  the  doctrinal  Articles  of  the  Augsburg  Con- 
fession as  Articles  of  Faith,  and  therefore  fundamental, 
and  who  yet  do  not  practise  "  private  Confession  ?"  This 
is  a  fair  question,  if  honestly  put,  and  deserves  a  frank 
reply. 

The  facts  bearing  upon  the  question  may  be  thus  ar- 
ranged : 

1.  The  first  XXI  Articles  of  the  Augsburg  Confession 
are  styled  in  the  general  title  "  Principal  Articles  of 
Faith,"  or,  as  in  the  German,  "Articles  of  Faith  and  Doc- 


74  THE  AUGSBURG   CONFESSION. 

trine."  At  the  end  of  these  it  is  declared:  ''This  is  al- 
most a  summary  o^  doctrine  among  ns,  in  which  it  can  be 
perceived  that  there  is  nothing  which  is  discrepant  with 
the  Scriptures.  In  the  Articles  of  Faith  there  is  nothing 
taught  in  our  Churches  contrary  to  the  Holy  Scriptures^ 
or  to  the  Universal  Christian  Church." 

2.  For  it  was  then,  as  ever,  an  axiom  of  our  Church, 
that  "the  Word  of  God  shall  make  Articles  of  Faith,  and 
none  other  besides,  no,  not  an  angel  even."*  The  Church 
Catholic,  or  the  Holy  Christian  Church  Universal,  can- 
not make  Articles  of  Faith  ]  she  can  only  confess  them 
as  her  own. 

3.  An  Article  of  Faith  is,  therefore,  something  which 
rests  on  Divine  authority;  is  absolute  in  its  claim  on  our 
acceptance,  and  is  not  controlled  in  any  way  by  the  lib- 
erty of  the  Church. 

4.  If,  therefore,  under  the  XXI  "Articles  of  Faith," 
there  were  found  something  which  the  Confessors,  in  so 
many  terms,  in  the  Confession  itself,  declare  to  be  no 
Article  of  Faith,  but  a  matter  of  Church  freedom,  subject 
to  the  control  of  the  various  parts  of  the  Church,  in|  dif- 
ferent ages  and  in  different  regions  in  the  same  age,  the 
inference  would  be  a  very  just  one,  that  such  a  state- 
ment of  usage  found  its  way  into  a  doctrinal  article  sim- 
ply because  of  its  natural  connection  with  some  Article 
of  Faith,  though  not  an  essential  part  of  it.  If,  there- 
fore, our  Confessors  had,  among  the  Articles  of  Faith, 
expressed  a  desire  to  retain  for  their  own  time  "private 
Confession,"  because,  although  of  human  origin,  it  was 
useful,  the  inference  would  not  be  a  just  one,  that  we 
were  to  make  an  Article  of  Faith  out  of  that  which  they 
avowed  to  be  a  matter  of  Christian  liberty,  and  which 
they  therefore  considered  subject  to  such  change,  as  the 
Church,  in  different  eras,  lands  or  circumstances,  might 
see  fit  to  make. 


*  Smalcald  Articles,  303  :  15. 


NOTES.  75 

The  principle  of  the  Lutheran  Church  on  this  point  is 
thus  defined  in  the  Formula  of  Concord:* 

"Ceremonies  or  ecclesiastical  rites  [Church  usages], 
which  are  neither  commanded  nor  forbidden  in  God's 
Word,  but  which  are  instituted  alone  for  the  sake  of 
comeliness  or  good  order,  are  not  in  themselves,  or  per 
se,  Divine  worship,  or  a  part  of  it." 

''The  Church  of  God,  of  every  part  of  the  world,  and 
of  every  time,  according  as  her  own  occasion  demands, 
has  power  to  change  such  ceremonies,  in  such  a  way  as 
she  may  judge  most  useful  and  edifying  to  the  Church 
of  God." 

"  No  Church  should  condemn  another,  because  it  has 
fewer  or  more  outward  ceremonies  not  commanded  by 
God,  provided  that  in  doctrine  and  all  its  articles,  and  in 
the  true  use  of  the  Sacraments,  there  be  unity  between 
them.'' 

The  principle  here  involved  is,  therefore,  very  simple. 
When  we  subscribe  a  Confession  ex  animo,  we  receive  it 
according  to  the  mind  and  intent  of  its  framers.  What 
they  set  forth  as  Articles  of  Faith  we  receive  as  such, 
declaring  their  faith  to  be  our  faith ;  what  they  set  forth 
as  argument,  we  consider  as  argument,  and  weigh  it  as 
such  ;  what  they  set  forth  avowedly  as  personal  prefer- 
ence, we  consider  as  such,  and  look  upon  our  Christian 
liberty  as  not  bound  authoritatively  by  theirs.  The 
unity  of  the  Church  is  a  unity  of  faith, — they  only  are 
really  one  who  have  one  faith :  but  they  may  sustain 
that  faith  by  different  arguments.  They  are  one  in  the 
reception  of  the  Sacraments  in  all  their  divinely-appoint- 
ed essentials,  but  they  may  approve  of  different  usages 
in  the  confessedly  human  arrangements  connected  with 
them. 

If  it  can  be  shown  that  our  Confessors  declared  pri- 
vate Confession  to  be  no  matter  of  faith,  although  they 

*  Form.  Concord.,  Epit.  x. 
11* 


76  THE  AUGSBURG  CONFESSION. 

preferred  to  nse  it,  as  good,  thongh  human,  their  prefer- 
ence has  no  binding  power  for  ns.  In  everything  con- 
fessedly subject  to  Christian  freedom,  the  Evangelical 
Lutheran  Church  in  America  has  the  same  liberty  of 
choice  as  our  Church  has  in  any  other  part  of  the  world; 
and  in  this  sphere,  the  Lutheran  Church  of  the  Nine- 
teenth Century  has  the  same  inalienable  rights  as  the 
Church  of  the  Sixteenth  Century.  Our  Church,  in  this 
land,  and  at  this  time,  has  full  power,  on  the  general 
"New  Testament  princij^les  of  Evangelical  Lutheranism, 
to  adapt  herself,  by  new  human  usages,  not  contrary  to 
the  spirit  of  God's  Word,  to  her  present  position;  and 
however  widely  they  may  differ  from  those  of  our  fathers, 
we  are  none  the  less,  their  true,  spiritual  children,  while 
we  are  one  with  them  in  faith.  The  Lutheran  Church 
is  a  free  Church.  She  is  the  freest  of  all  Churches  in 
true  freedom.  She  acknowledges  no  mithorUy  but  that 
of  her  Lord,  but  that  is  supreme.  And  because  of  her 
true  freedom,  and  her  repudiation  of  all  authority  but 
His,  she  stands  inflexibly  by  her  Confession  of  His  truth; 
for  if  that  Confession  be  lax,  she  is  at  the  mercy  ofimen, 
of  whims,  of  errorists,  of  the  spirit  of  the  hour,  of  schism: 
she  ceases  to  utter  her  testimony  as  a  Church ;  no  one 
can  tell  where  she  stands;  she  has  as  many  faiths,  or  as 
many  unbeliefs,  as  may  be  invented  for  her;  she  has  no 
voice  for  her  children ;  she  becomes  a  Babel.  If,  there- 
fore, it  shall  be  shown  that  "private  Confession"  was 
considered  as  an  Article  of  Faith  by  our  Church,  we  can- 
not, consistently,  with  a  pretence  to  be  in  unity  with 
her,  reject  it. 

5.  The  Augsburg  Confession  is  matchless  in  its  accu- 
racy. He  who  will  study  it  for  years,  closely  comparing 
it  with  God's  Word,  and  with  the  History  of  Doctrines, 
will  find  it  hard  to  restrain  his  admiration  within  the 
bounds  of  cold  sobriety.  It  never  puts  in  a  word  with- 
out a  reason,  it  never  leaves  out,  without  reason,  a  word  that 
might  be  anticipated. 


NOTES.  77 

This  Eleventh  Article  beautifully  illustrates  the  ex- 
quisite caution  and  care  with  which  every  word  was 
weighed,  and  how  exactly  what  was  meant  to  be  ex- 
pressed, was  expressed,  and  how  exactly  what  was  meant 
to, be  omitted,  was  omitted. 

a.  Mark  that  not  one  word  is  said  about  ^^ private  Con- 
fession." The  word  is  not  there.  It  is  not  said  that 
"  j^rivate  Confession^^  nor  any  other  Confession  is  to  be 
retained,  and  3'et  so  natural  would  it  be  to  say  something 
about  it,  that  the  Article,  superficially  read,  seems  to 
lack  finish,  if  nQt  perfect  coherence,  for  want  of  such  a 
mention.  Why  was  this  ?  Because  here  are  the  ''  prin- 
cipal Articles  of  faith,'*  and  Confession  was  no  Article 
of  Faith,  because,  as  the  lYth  Article  on  Abuses  says: 
*' Confession  is  not  commanded  in  the  Scriptures,  but  was 
instituted  by  the  Church."  This,  then,  is  our  answer  as 
regards  "jDrivate  Confession,"  that  the  Augsburg  Confes- 
sion not  only  does  not  make  it  an  Article  of  Faith,  but 
denies  it  to  be  such,  first  negatively,  in  the  Eleventh 
Article,  where  it  must  have  been  mentioned,  had  they 
considered  it  as  such,  and,  secondly,  positively'-  in  the 
lYth  Article  on  Abuses,  where  the  Confession  declares, 
in  positive  terms,  that  Confession,  in  any  form,  is  not  an 
Article  of  Faith,  but  a  usage  of  the  Church,  retained  by 
our  Churches  at  that  time  because  they  fouml  it  useful. 

b.  While  the  doctrinal  Articles  of  the  Confession  do 
not  exhibit  "private  Confession,"  nor  any  other,  as  an 
Article  of  Faith,  yet  in  view  of  the  fact,  that  a  perfectly 
free,  personal  interview  between  the  pastor  and  the  indi- 
vidual member  of  his  flock  was  retained  by  the  Churches 
in  their  Christian  freedom,  it  does  set  forth  as  an  Article  of 
Faith,  that  Auricular  Confession,  practised  in  the  Church 
of  Rome,  requiring  the  mention  of  an  ofi*ence  as  a  prelim- 
inary to  its  absolution,  is  contrary  to  Holy  Scripture. 

c.  The  Eleventh  Article  teaches  that  ^^ private  absolu- 
tion is  to  be  retained  in  the  Churches." 

On  this  it  is  worthy  of  notice: 


78  THE   AUGSBURG   CONFESSION. 

1.  That  in  both  the  phrases  ^^ private ^Confession"  and 
^^ private  absolation,"  the  word  "private"  is  used  not  in 
the  sense  of  "sequestered  from  company;  secret,"  but  in 
the  sense  of  "  individual,  not  general,  separate."  That 
incidentally,  either  of  them  might  be  private  in  the  former 
sense,  and  that,  especially,  anything  like  a  free  confes- 
sion should  be  made  ordinarily  in  privacy,  and  was  so 
made,  is  true;  but  in  neither  case  is  this  sort  of  privacy 
essential  to  the  idea  of  the  word.  A  man  may  make  a 
"private  confession"  in  the  presence  of  others,  and  does 
so,  when,  for  himself,  he  confesses  his  own  sins.  A  man 
receives  "  private  absolution,"  no  matter  how  many  may 
be  present,  when  to  himself  individually,  the  Divine  prom- 
ise is  set  forth.  Hence  "private  confession"  and  "pri- 
vate absolution"  are  separable.  "Private  absolution" 
may  be  given  when  there  has  been  no  Confession  at  all, 
or  where  the  Confession  is  general.  This  very  separa- 
tion takes  place  in  the  usage  of  the  Danish  Churches. 
In  preparing  for  the  Lord's  Supper,  there  is  a  general 
Confession  of  Sins.  The  communicants  then  kneeling 
around  the  altar  together,  the  minister  lays  his  hapd  on 
each  person,  successively,  and  pronounces  a  private  or  in- 
dividual Absolution.  In  a  word,  both  Confession  and  Ab- 
solution, which  are  private  in  one  sense,  may  be  public 
in  another. 

2.  Private  Confession  and  private  Absolution  are  not 
only  distinct  and  separable,  but  they  belong  to  different 
spheres.  Private  Confession  is  human:  it  is  a  thing 
which  the  Church  is  at  liberty  to  have  or  not  have,  as 
in  any  particular  country  or  time  she  sees  best;  its  chief 
value,  when  it  is  used  aright,  is,  that  it  enables  a  faithful 
pastor  to  make  his  instruction  specific  in  its  adaptation 
to  the  wants  of  the  individual;  and,  most  of  all,  because 
it  prepares  the  mind  for  Scriptural  and  Evangelical  views 
of  the  real  character  and  value  of  Absolution.  "  Confes- 
sion is  retained  among  us  on  account  of  the  very  great 
benefit  of  absolution  [which  is  the  main  thing  therein],  as 


NOTES.  79 

well  as  for  other  uses  to  the  conscience."*  It  was  at  the 
Confessional  Luther  began  his  work  as  a  Eeformer, — 
and  private  Confession  was  tlie  great  bulwark  against 
Auricular  Confession,  and  all  the  other  false  doctrines 
and  practices  of  the  time.  "It  was  specially  designed," 
says  Luther,  in  the  Smalcald  Articles,f  "for  the  young, 
that  they  might  be  conversed  with,  examined,  and  in- 
structed in  the  teaching  of  Christ."  The  enumeration 
of  sins  was  free, — it  was,  in  a  word,  essentially  no  more 
than  an  interview  between  pastor  and  communicant,  a 
blessed  privilege,  not  a  legal  exaction. 

The  private  Confession  which  our  Church  has  used 
has  been  most  happy  in  its  working;  in  the  hands  of 
faithful  men  it  has  done  more  than  all  other  human  ar- 
rangements for  maintaining  a  living  piety,  and  pure  dis- 
cipline in  the  Church;  even  those  not  of  our  Church,  as 
for  example  Zwingle  and  Calvin,J  have  approved  of  it; 
the  later  Helvetic  Confession  and  the  Heidelberg  Cate- 
chism leave  it  free;  the  Church  of  England  expressly 
provided  for  it  at  first,  and  Alting§  says:  "  It  is  an  atro- 
cious calumny  that  the  Calvinistic  Churches  neglect  the 
practice  of  private  Confession  and  absolution." 

Earnest  men  of  our  own  time,  not  only  of  a  thoroughly 
churchly  spirit,  but  even  those  who  regard  private  Con- 
fession solely  in  the  light  of  its  personal  benefits,  have 
desired  to  see  it  restored.  Tholuck,  for  example,  mourn- 
ing that  private  Confession  had  fallen,  enumerating  the 
loss  of  it  as  among  the  "injuries  and  wounds  of  the 
Church,"  appeals  to  the  students  of  theology  before  whom 
he  preached :  "  Ye  that  are  to  be  the  ministers  of  the 
Word  in  time  to  come,  regard  it  as  your  vocation,  to 
heal  these  wounds  of  our  Church,  and  to  restore  to  it 
private  Confession^  not  Auricular  Confession,  which  this 
Article  rejects."|| 

*  Art.  XXV,  13.  t  331. 

J  Instit.  iii,  iv,  11-15.  §  Exeg.  August.  Conf.,  p.  77. 

II  Pred.  iib.  Augsb.  Glaubensbek,  198. 


80  THE  AUGSBURG   CONFESSION. 

3.  Absolution  itself,  that  is,  "  God's  Word  which  for- 
gives sin,"  is  of  Divine  appointment.  "  The  commission 
and  power  of  the  keys"  is  His;  and  to  that  forgiving 
Word  of  His,  which  he  commands  his  ministers  to  utter, 
faith  is  to  listen  no  less  than  if  "God's  voice  sounded  out 
of  heaven."  This  word  of  Absolution  is  the  Gospel  itself, 
offering  grace  to  all  who  hear  it,  and  actually  conferring 
forgiveness  on  all  who  receive  it  in  faith.  But  this  Ab- 
solution is  not  only  to  be  offered  to  men  in  the  aggregate, 
but  to  each  and  every  sin-burdened  soul,  as  occasion 
offers;  and  whenever,  and  in  whatever  outward  mode  it 
is  then  offered,  it  is  a  "private  Absolution."  In  this,  its 
essence,  it  abides  in  the  Church. 

When  any  minister  of  Christ  offers  to  the  true,  indi- 
vidual penitent,  the  Divine  promise  of  forgiveness  for 
Christ's  sake,  he  offers  "  private  Absolution."  With  all 
the  mutilations  of  unbelief,  and  all  the  deviations  from 
the  beautiful  and  fitting  modes  in  which  the  Oflice  of  the 
Keys  was  administered  in  our  Church  in  the  era  of  the 
Reformation,  the  faithful  pastor,  who  is  true  to  the  spirit 
of  the  Gospel,  does  not  utterly  lose  the  essence  in  tbe  loss 
of  the  form,  and  in  such  hands,  it  may  still  be  said,  that 
"  private  Absolution  is  retained  in  our  Churches."  The 
whole  Pastoral  work  is,  indeed,  but  an  extension  of  this 
idea  in  its  true  conception. 

Y. 

THE  MASS. 

THE  AUGSBURG  CONFESSION  DOES  NOT  COUNTENANCE  THE 
ROMISH  MASS  NOR  ITS  CEREMONIES,  BUT  REJECTS  AND 
CONDEMNS   BOTH. 

1.  "Our  Churches  are  wrongfully  accused  to  have 
abolished  the  Mass.''  Art.  XXIY,  1. 

It  is  only  necessary  to  read  the  Article  through  to 
see  that  the  Confession  sets  forth  the  Mass  in  its  original 


NOTES.  81 

and  proper  sense,  to  note  the  celebration  of  the  Lord's 
Supper,  and  contrasts  it  with  the  Eomish  Mass,  or  cor- 
ruption of  that  Supper  into  a  sacrifice.  The  ceremonies 
retained  are  those  which  are  really  ceremonies  appro- 
priate to  the  original  idea  of  the  Mass,  that  is,  to  the 
celebration  of  the  Lord's  Supper,  to  wit,  the  reading  of 
God's  Word,  prayers,  psalms,  hymns,  and  thanksgivings.* 

VI. 

THE  SABBATH  AND  THE  LOED'S  DAY. 

THE   AUGSBURG   CONFESSION    DOES   NOT   DENY   THE  OBLIGA- 
TION   OF   KEEPING   THE   LORD'S   DAY. 

1.  "  They  that  think  that  the  observation  of  the  Lord's 
Day  was  appointed  by  the  authority  of  the  Church,  in- 
stead of  the  Sabbath,  as  necessary^  are  greatly  deceived." 
Art.  XXVIII,  58. 

The  emphasis  is  on  the  words  ' '  observation  "  and  "  neces- 
sary." 

The  Confessors  maintained  that  the  Jewish  Sabbath  is 
abrogated,  but  that  so  far  as  its  ends  and  obligations 
were  original  and  generic  they  are  unchangeable,  and 
that  to  meet  these  ends  and  obligations  the  Christian 
Church,  through  the  Apostles,  had  apj)ointed  the  first 
day  of  the  week,  or  Loi*d's  Day.  In  what  they  here  say 
they  mean  to  confute  two  Bomish  errors.  The  first  was 
that  of  the  '■'■  observatimi'^  of  days,  that  is,  of  such  a  keep- 
ing as  was  Judaizing  in  its  spirit,  and  opposed  to  the 
grace  of  the  Gospel,  such  as  St.  Paul  expressly  con- 
demned when  he  says:  "Ye  observe  days.  .  .  .  I  am  afraid 
lest  I  have  bestowed  labor  upon  you  in  vain."  Galat. 
4  :  10.     Secondly,  the  idea  that  such  outward  observation 

*  See:  The  Evangelical  Mass,  and  the  Romish  Mass.  Christian 
Liberty  Maintained  and  Defended.  Dr.  Seiss's  Ecclesia  Lutherana, 
chap.  XV,    The  Sunday  Services  of  the  Church  of  the  Reformation. 


82  THE  AUGSBURG   CONFESSION. 

was  in  itself  meritoriously  necessary  to  salvation.  This 
the  Confession  denied,  and  shows  that  there  is  a  neces- 
sity for  the  Lord's  Day,  but  not  of  the  kind  Eomanism 
had  invented.* 

2.  A  systematic  statement  of  the  predominant  doc- 
trine of  the  Sabbath  involved  in  the  views  of  the  greatest 
writers  of  our  Church,  may  be  presented  in  the  follow- 
ing propositions : 

1.  The  law  that  one  day  in  seven  shall  be  set  apart  for 
the  service  of  God,  has  existed  by  Divine  command,  from 
the  foundation  of  the  world,  and  its  obligation  is  a  part 
of  the  original  law  of  nature. 

2.  The  command  was  repeated  in  the  Decalogue  and 
in  the  Mosaic  law,  with  specific  ceremonial  characteris- 
tics adapting  it  to  the  Jewish  nation. 

3.  The  law  itself,  generically  considered,  is  of  perpetual 
and  universal  obligation;  its  specific  ceremonial  charac- 
teristics pertain  only  to  the  Jews. 

4.  The  law  itself  has  never  been  abrogated;  the  specific 
ceremonial  characteristics  have  been.  i 

5.  To  keep  one  day  in  seven  holy  to  God,  to  abstain 
from  all  that  may  conflict  with  its  sanctification,  is  ge- 
neric, not  specific;  moral,  not  ceremonial. 

6.  The  obligation  to  keep  holy  the  seventh  day,  or 
Saturday,  is  ceremonial,  and  not  binding  on  Christians. 

7.  The  resurrection  of  Christ,  his  successive  appear- 
ings,  the  Pentecostal  eifusion  of  his  Spirit,  on  the  first 
day  of  the  week,  together  with  the  example  of  the  Apos- 
tles, and  of  the  Apostolic  Church,  have  shown  to  the 
Church  what  day  in  the  seven  may,  under  the  New  Dis- 
pensation, most  fitly  be  kept  holy,  and  have  led  to  the 
substitution  of  the  first  day  of  the  week  for  the  seventh, 
as  the  Christian  Sabbath. 

*  See  :  The  Lutheran  Church,  and  the  Divine  Obligation  of  the 
Lord's  Day.     By  C.  P.  Krauth.     1856.     Pp.  53. 


NOTES.  83 

8.  To  keep  holy  the  first  day  of  the  week,  to  conse- 
crate it  to  God,  and  to  this  end  to  abstain  upon  it  from 
all  works  except  those  of  necessity,  mercy,  and  the  ser- 
vice of  God,  is  obligatory  on  all  men. 

No  Church  can  show  a  purer  record  than  the  Lutheran 
Church,  on  this  very  question  of  sound  doctrine  in  re- 
gard to  the  moral  and  Divine  obligation  to  consecrate  one 
day  in  every  seven  to  God,  and  to  repose  from  toil.  The 
greatest  leaders  of  theology  in  our  Church,  considered  a 
denial  of  the  Divine  obligation  to  keep  one  day  in  seven 
as  Socinian.  The  Sabbatarians,  harmonizing  with  the 
Jews,  considered  even  the  determinative  part  of  the 
fourth  command  as  perpetual,  and  contended  that  Satur- 
day should  be  kept.  Our  fathers  rejected  this  error. 
The  Anabaptists  and  Sociuians  contended  that  no  part 
of  the  fourth  command  is  of  Divine  obligation — that  all 
is  ceremonial.  Our  fathers  rejected  this  error,  and  rested 
on  this  point  as  in  others,  on  the  truth  removed  from 
each  extreme — that  the  generic  Sabbath  is  primitive 
and  has  never  been  abrogated — that  only  what  is  cere- 
monial in  the  Jewish  Sabbath  is  abrogated — that  the 
Christian  Sabbath  is  a  glorious  bond  of  the  sovereignty 
of  God  in  the  law,  and  of  the  freedom  of  the  Church 
under  the  Gospel;  Divine  in  its  generic  origin  and  obliga- 
tion, and  apostolic  in  its  specific  determination. 

In  addition  to  the  works  already  cited,  the  English 
reader  will  find  matter  of  value  on  the  history  or  mean- 
ing of  the  Augsburg  Confession  in  :  "  The  Life  of  Melanc- 
thon,"  by  C.  F.  Ledderhose,  translated  by  Rev.  G.  F. 
Krotel,  D.D.,  1855;  "A  Plea  for  the  Augsburg  Confes- 
sion" (1856),  and  "  Lutheranism  in  America"  (1857), 
by  W.  J.  Mann,  D.D. ;  Dr.  C.  F.  Schaeffer's  brief,  but 
valuable  notes  on  the  Confession;  and  "  Digest  of  Chris- 
tian Doctrine/'  by  J.  A.  Seiss,  D.  D.,  1857. 

12 


INDEX 

TO  THE  AUGSBURG  CONFESSIOISr,  AND  THE 
INTRODUCTION  AND  NOTES. 


ABBREVIATIONS. 

Ap.,  Apostles'  Creed. 

Atb.,  Atbanasian  Creed. 

Cone,  Conclusion  of  Confession. 

Ep.,  Epilogue  at  end  of  Articles  of  Faith. 

Int.,  Introduction. 

Nic  ,  Nieene  Creed. 

No.,  Notes. 

Pref.,  Preface  to  the  Confession. 

Prol.,  Prologue  before  Articles  of  Abuses. 

The  Roman  Numerals  refer  to  the  Articles  of  the  Confession  and  to  the  Notes,  the 
Arabic  to  paragraphs  in  the  Articles,  Introduction,  and  Notes. 


Absolution,    absolve,   xi,   1 ; 

xii,  2,  5,  9 ;  xxv,  1-4,  13 ; 

No.  iv. 
Abuses,  Ep.  5;   Prol.  1;   xxii- 

xxviii. 
Anabaptists,  v,  4 ;  ix,  3 ;  xii,  7 ; 

xvi,  3;  xvii,  2. 
Apostles,  xxviii,  6, 82,  39, 65, 75. 
Apostles'  Creed,  Int.  2;  iii,  6. 
Arians,  Ath.  Tit.  i,  5. 
Arragon,  King  of,  xxvii,  26. 
Articles,  Part  I,  Tit. ;  Part  II, 

Tit.,  Prol.  1,  Cone.  1. 
Augsburg,  Confession  of  : 

Int.  4-17;  Pref.  7,8,  14; 

Art.  Ep.  2 ;  Cone.  6,  7. 
Altered,  Int.  11. 
Authorship,  Int.  5. 


8 


Augsburg,  Confession  of  : 

Character  and  value  of,  Int.  16. 

Editions  of,  Int.  12. 

Literature  of,  Int.  14. 

Object  of,  Int.  9. 

Peculiarities  of  present  Edition 
of,  Int.  17. 

Preparation  for,  Int.  4. 

Presentation  of.  Int.  10. 

Reception  as  a  Creed,  Int.  15. 

Structure     and    divisions    of, 
Int.  13. 
Augsburg,  Diet  of.  Int.  4,  6; 

Tit.  Pref.  1 ,  5,  6. 
Auricular  Confession  reject- 
ed, xi,  1,  2;   xxv,  7-12; 
No.   iv.     See    Confes- 
sion. 

(85) 


86 


INDEX. 


Baptism,  Nic.  9;  v,  1,  2;  vii,  1, 
2,  4 ;  viii,  1,2;  ix  ;  xii, 
1,    9;   xiii,  1-3  ;   xiv,  1 ; 
xxvii,  11,  13;  xxviii,  10, 
21 ;  No.  i. 
Baptisms  of  the  Law,  xxvi,  22. 
Bishops,  Art.  Ep.  2;  xxiii,  11; 
xxiv,  14,  38;  xxviii,  1, 
6,  19,  20,21,  28,  30,  31, 
84,  39,  42,  49,  50,  58,  69, 
71,  76,  77. 
Bishops  and  Elders  the  same  in 
Scripture,  xxiii,  10,  11 ; 
xxviii,  76. 
"       Do  not  differ  by  Divine 
right    from     pastors, 
xxviii,  6,   13,  21,  80, 
53,  76. 

Call,  see  Ministry. 
Calling,  xxi,  1 ;  xxvi,  10;  xxvii, 

49. 
Canonical  Hours,  xxviii,  41. 
Canons,  Art.  Ep.  2 ;  xxii,  9,  10; 

xxiii,  13, 16, 21, 26 ;  xxiv, 

37,  88;  xxvii,  1,  4,  6,  9, 

23,31,  32,40;  xxviii,  41. 
Catholic,  Ap.  7 ;  Nic.  8 ;  Ath. 

1,3,40;  Ep.  1;  Prol.  1; 

Art.    xxviii,    28,    72; 

Conc.  5. 
Celibacy,  xxiii,  xxvii. 
Ceremonies    and    Kites,    xv; 

Prol.  2-5;  xxiv,  2,  3,  40; 

xxviii,  30,  53. 
Charles  V,  Int.  4;   Tit.  Pref. 

1,5,6,7,8,10,11,12,14, 

15, 16,  18, 19-23  ;  xxi,  1. 
Children,  see  Baptism. 
Chiliasm,  xvii. 
Christ,   Ap.   2;   Nic.    2;   Ath. 

xxviii,  35;  Pref.  4,  11; 

iii,  2,  6;  iv,  2;  v,  8;  vi, 


Christ,  2,  3 ;  viii,  1,2;  x,  1 ;  xii, 
5;  xvii,  1 ;  xx,  9,  10,  14, 
15,  22,  28,  24,  39;  xxi, 

2,  3 ;  xxii,  1 ;  xxiii,  5 ; 
xxiv,  21,  24-20,  28,  30, 
31;  XXV,  45;  xxvi,  4,  5, 
22,  23,  26,  27,  32,  84/ 
xxvii,  36-38,  41-43- 
xxviii,  6,  14,  47. 

'*       Person  of,  No.  2. 

Christendom,  xxviii,  51. 

Christian,  Christians,  xvi,  2, 
8,  6;  xxvi,  31,  38;  xxvii, 
46,  49,  55;  xxviii,  89, 
51,  60,  64. 

Christianity,  xxvi,  8. 

Church,  Ap.  7 ;  Nic.  8 ;  Pref.  4 ; 
vii,  viii ;  xii,  2 ;  xiv  ;  xv, 
1 ;  XX,  8,  89 ;  Ep.  1  ; 
Prol.  1;  xxii,  1,  8,  10; 
xxiii,  18;  xxiv,  15,  16, 
18,35,40;  XXV,  12;  xxvi, 

3,  20,  40,  44;  xxvii,  15, 
48;  xxviii,  3,  39,^53,  54, 
55,  58,  60-62,  72,  74; 
Conc.  5. 

"       Eastern,  xxvi,  43. 
"      Polity,  Government, 
Constitution,  xiv,  xv, 
xxviii. 
Churches,  i,  1;  xi;  xx,  8;  Ep. 
2,4;  Prol.  1,6;  xxiii,  10, 
17  ;  xxiv,  1,  11,  41  ;  xxv, 
1,  5,  7;  xxvi,  1,  2,  19; 
xxvii,  17;  xxviii,  49,  51, 
65,  71,  76. 
Commandments  op  God.     See 

Decalogue. 
Communion  of  Saints,  Ap.  7. 
Confession,  Auricular,  xi,  1,2. 
Contrary  to   ancient   Church, 

xxi,  10-12. 
Contrary  to  Scripture,  xxv,  8. 


INDEX. 


87 


Confession,  Auricular — 
Pernicious,  xxv,  9. 
Kejected,  xxv,  7. 
Confession  of  Sins,  xi.    See  Ab- 
solution   and    AuRic- 

ULAR   Confession,  xxv  ; 

private,  xxv  ;  No.  iv. 
Contrition,  xii,  3. 
Council,      Synod,      General 

Councils,     Pref.     16 ; 

xxiii,  13,  19-23. 
Conscience,  xii,  4,  5;  xx,  15,  17, 

19,20,  22;  xxv,  4;  xxvi, 

28. 
CoNSUBSTANTiATiON  rejected  by 

Lutheran  Church,   No. 

iii. 
Creed,  Nicene,  p.  3,  i,  1. 
Apostles',  p.  3,  iii,  6. 
Romanism  and  its.  Int.  3. 
Creeds,  nature  and  necessity  of, 

Int.  1. 
Early,  Int.  2. 
Cross,  xx,  37;  xxvi,  15. 
CusANUS,  xxii. 
Custom,  xxii,  1,  3,  8,  9,  10,  12. 

Damnation,  xvii,  1,  2. 

Day,  The  Lord's,  xxviii,  33,  53, 
57,  58,  60,  63.  See  Sab- 
bath. 

Deacons,  xxiv,  37,  38. 

Dead,  The,  Ap.  5,  6;  Nic.  10; 
Ath.  37. 
Masses  for,  xxiv,  24,  29. 

Decalogue,  Ten  Command- 
ments, XX,  2;  xxiv,  19; 
xxviii,  33. 

Pecree,  i,  1 ;  xxviii,  66. 

Devil,  xvii,  4;  xx,  32,  36. 

Discipline,  xxviii,  21. 

Dispensation,  xxvii,  25. 

Donatists,  viii,  3.  | 


Easter,  xxvi,  43;  xxviii,  57. 
Elders,  see  Priests,  xxiv,  37, 38. 
Elect,  xvii,  1. 
Eunomians,  i,  6. 
Excommunication,  xxviii,  21. 

Faith,  Ath.  1-3,  40 ;  Pref.  Tit. ; 
iv,2,  3;  V,  1,2;  vi,l-3; 
xii,  5,  10;  xiii,  1-3;  xv, 
3;  xxi,  5,  6,  8,  9,  11,  13, 
15,  16,  22,  23,  26,  28,  29, 
30,  34,   36-38;     Ep.    1; 
xxiv,  28,  29,30;  xxv,  2, 
4,5;  xxvi,  4,  5,  7,  13  20, 
44,  45;  xxvii,  37,  38,  48, 
49;  xxviii,  37,  52,62,64. 
Fallen,  The,  xii,  1. 
Fathers  quoted : 
Ambrose,  xx,  xxiv. 
Augustine,  xxiii,  xxvi,  xxviii. 
Chrysostom^  xxiv. 
Cyprian,  xxii,  xxiii. 
Gregory,  Gr.,  xxiv,  xxvi. 
L'enceus,  xxvi. 
Jerome,  xxii. 
Fear,  Terrors,  ii,   2;   xii,   4; 

xviii,  9. 
Ferdinand,  King,  Pref.  18, 
Festivals,  xv,  1 ;    xx,  3  ;  xxvi, 
2;  xxviii,  57. 

Gelasius,  Pope,  xxii,  6. 

Ghost,  Holy  ;  see  Spirit,  Holy. 

God,  Ap.  1,  5;  Nic.  1-3;  Ath. 
13,  15,  28,  29,  30,  32,  33, 
35,  37 ;  Pref.  10 ;  i ;  ii,  1 ; 
iii,  1,2;  iv,  1;  v,  2;  vi, 
1,  3  ;  vii,4;  ix,  2  ;  xii,  7; 
xiii,  1 ;  XV,  3 ;  xviii,  2-6, 
8,  9;  xix;  xx,  1,  9,  11, 
14-16,  24,  25,  27,  31, 
37,  38. 

Gods,  Ath.  16,  19. 


12* 


88 


INDEX. 


Godless,  xvii,  3. 

Godly,  xvii,  1,  3. 

Gospel,  v,  1,  2;  xv,  3,  4;  xvi, 
4;  xxvii,  54;  xxviii,  7, 
8,  10,  12,  13,  19,  21. 

Grace  of  God,  xxvi,  1,  20. 

Gregory,  Pope,  xxvi,  44. 

Hell  (Christ's  descent),  Ap.  5; 
Ath.  36;  iii,  4. 
"      (devils  and  men),  Ath.  39; 
xvii,  1,  2. 

Heretics  and  Errorists.  See 
Anabaptists;  Arians; 
donatists  ;  eunomi- 
ans;  Mahometans;  Ma- 
NICH.EANS ;  Romish  Er- 
rors j  Sacramentari- 
ANs;  Samosatines;  Va- 

LENTINIANS. 

Hymns,  xx,  39;  xxiv,  2. 

Incarnation.     See  Christ. 
Indulgences,  Cone.  2. 

Jewish  Opinions,  xvii,  3. 

JoviNiAN,  xxvi,  30. 

Judgment,  Last,  Ap.  6;  Nic. 
6;  Alh.  37;  iii,  6;  xvii,  1. 

Justification,  Justify;  Kight- 
EOUSNESs  OF  Faith,  ii, 
4;  iv,  1,  2;  v,  3;  vi,  1; 
xii,  7  ;  xiii,  3;  xx,  6,  9, 
14,  16,  18,  22,  23;  xxvi, 
13,  20,  21,  39;  xxvii,  16, 
3&-38,  42-44,  47,48,61; 
xxviii,  51,  62,  64. 

Kingdom  of  Christ,  Ap.  5 ;  Nic. 
5;  Ath.  37. 

Laity^,  xxii,  1. 

Levitical  Service,  xxviii,  39, 
61. 


Liberty,  Christian,  xxviii,  51, 

60,  64. 
Life,  Everlasting,  Ap.  8. 
"      of  World  to  Come,  Nic. 
10  1^  Ath.  39;  xvii,  1. 
Love  to  God,  xviii,  8. 
Luther : 
Absence  from  Augsburg,  Int. 

6. 
Correspondence  with  Melanc- 

thon.  Int.  7. 
On  Baptism,  No.  i. 
On  Consubstantiation,  No.  iii. 
Opinion  of  Augsburg  Confes- 
sion, Int.  8. 
Relations  to  Augsburg  Confes- 
sion, Int.  5. 
Lutheran  Churches  falsely  ac- 
cused, XX,  1 ;  Ep.  1,  3,  4. 

Magistrates,  Magistracy,  xvi, 

2,  6  ;  xxviii,  12,  14 
Mahometans,  i,  5. 
Manichees,  i,  5. 
Marriage,  xvi,  2. 

*'  of  Priests,  xxiii. 

"  Yows  against,  xxvii, 

18,  20,  34,  36,  52. 
Mary,  The  Virgin,  Ap.  4;  Nic. 

4  ;  iii.  1. 
Mass,  xxiv. 
"       the     True,  or    Sacra- 
ment, xxiv,  5,  7,  8,  17, 
30,  33,  34. 
"      THE  Lord's  Supper,  xxiv, 

12. 
"       appointed  of  Christ,  xxiv, 

21. 
"       commanded  of  him,  xxijsr, 

30. 
"       the      Holy     Communion, 

xxiv,  34,  36,  38,  39. 
"       the  Eucharist,  xxiv,  41. 


INDEX. 


89 


Mass,  ceremonies  proper  for  this 
Mass  retained,  xxiv,  2. 
order  of  lessons  in,  XX  vi, 40. 
meaning  of  the  Confession, 

No.  iv. 
THE  Romish  : 
basely  profaned,  xxvi,  10. 
abuse  of,  xxvi,  11. 
unworthy      treating      of 
Lord's  Supper,  xxvi,  12. 
a  sin,  xxvi,  13. 
world  punished  for,  xxvi, 

18. 
a  taking   of   the    Lord's 
name  in  vain,  xxvi,  19. 
used  for  gain,  xxvi,  20. 
a  dishonor  to  Christ's  mer- 
its, xxvi,  21. 
the  Scripture  cannot  en- 
dure, xxvi,  29. 
not  ancient,  xxvi,  35. 
without    example  of   the 
Church,    Scripture,    or 
Fathers,  xxvi,  40. 
"       rejected  by  the  Confession, 
No.  V. 
Means  of  Grace,  v,  2. 
Meats,  xv,  4;  xxvi. 
Melancthon,  relations  to  Augs- 
burg Confession,  Int.  5. 
Alters  the  Confession,  Int.  11. 
Correspondence  with  Luther, 
Int.  8. 
Mentz,  Archbishop  of,  xxiii,  12. 
Merits,  iv,  1. 

Ministry,  Preachers,  Pref.  8  ; 
V,  1 ;  viii,  1-3  ;  xiv  ;  xx, 
1-3,  27  ;  xxiii,  xxviii. 
Monasteries,  xxvii,  1,  7,  8,  1*4, 

33. 
Monastic  Vows,  Monks,  xxvii. 
Mortification  of  the  Flesh, 
xxvi,  30,  32. 

8* 


NicENE  Council,  i,  1. 

NOVATIANS,  xii,  9. 

Observation — ions.  See  Cer- 
emonies, Traditions, 
xxvi,  8,  9;  No.  vi,  1. 

Opus  Operatum  rejected,  xiii, 
3. 

Pastors,  Cone.  2. 
Pelagians,  ii,  4 ;  xviii,  8. 
Pentecost,  xxviii,  57. 
Perfection,  Christian,  xxvii,  49. 
Evangelical,  xvi,  4. 
Sinless,  xii,  7,  8. 
Person,  Ath.  4,  5,  19,  25 ;  i,  1, 

3,4,6. 
of  Christ,  iii,  2. 
Philosophers,  xx,  33. 
Pious.    See  Godly. 
Pius,  Pope,  xxiii,  2. 
Polity.     See  Church  Polity. 
Pope,   Pontiff,   Roman,  Pref. 

19,  20. 
Popes,  Pontiffs,  xxvii,  24,  25. 
Powers  Human,  Strength,  ii, 

4;   xviii,  8;  xx,  10,  31, 

34,  40. 
Prayer,  xxi,  3. 
Priests,  Presbyters,  Elders. 

See  Bishops, Marriage, 

Ministry. 
Evangelical  (Lutheran),  xxiii, 

3,  9,  21 ;  xxiv,  13. 
In   ancient   Church,   xxii,    5; 

xxiv,  36,  37. 
Romish,  xxiii,  1,  2,  12,  18. 
Propitiatory,    Christ,    xx,   9; 

xxi,  2. 
Protestant    Electors    and 

Princes,  Pref  5,  7,  8,  15. 
Punishment,  Eternal,  xvii,  1, 

2. 


90 


INDEX. 


Eeason,  ii,  4. 

Kegeneration,  ii,  3;  xviii,  2, 
3;  XX,  34,  39. 

Eeligion,  Christian,  holy,  true, 
Catholic,  Ath.  19;  Pref. 
1,  2,  4,  6,  9. 

Bepentance,  xii,  1,  2;  xxv,  6. 

Kesurrection  of  Christ,  Ap.  5  ; 
Nic.  5;  Ath.  36;  iii,  4. 
"     Of  the  body,  Ap.  8;  Nic. 
10;  Ath.  38;  xvii,  1,  3. 

Kighteousness,  Justification,  iv, 
1,  3  ;  V,  3  ;  vi,  1 ;  xviii, 
1,2;  XX,  9  ;  xxv,  5. 

KoMANiSM  and  its  Creed,  Int.  3. 

Romish  Errors  rejected.  See 
Absolution,  Abuses,  Au- 
ricular Confession,  Bap- 
tism, Bishops,  Church 
Canons,  Celibacy,  Cere- 
monies, Confession,  Cus- 
tom, Decalogue,  Faith, 
Festivals,  Grace,  Indul- 
ge nces.  Justification, 
Laity,  Levitical  Ser- 
vice, Liberty  Christian, 
Lord's  Supper,  Mar- 
riage, Mary,  Means  of 
Grace,  Meats,  Merits, 
Ministry,  Mass,  Monas- 
teries, Monastic  Vows, 
Mortification,  Observa- 
tions, Opus  Operatum, 
Perfection,  Pope,  Pray- 
er, Priests,  Kighteous- 
ness, Sacraments,  Sacri- 
fice, Saints,  Satisfac- 
tions, Schisms,  Scrip- 
tures, Sin,Eemission  of. 
Spires,  Diet  of,  Tradi- 
tions, Transubstantia- 
tion.  Unity  of  Church, 
Works,  Worship. 


Sabbath.    See  Day,  the  Lord's ; 
Decalogue,  xxviii,  33, 
44,  59,  60,  61 ;  No.  vi. 
Sacramentariaxs,  X,  4. 
Sacraments,  v,  vii,  viii,  xiii. 
Sacrifice  of  Christ;  suffering  for 
us,  Ap.  4 ;  Nic.  4,  5 ;  Ath. 
36;  ii,  4;  iii,  3. 
"        Satisfaction  of ,  merits  of, 
xxi,  2. 
Samosatenes,  i,  6. 
Saints,  Worship  of,  xxi,  1,  2. 
Satisfaction  of  Christ.    See 

Sacrifice. 
Satisfactions,  xxv,  5. 
Schism,  xxvi,  43. 
Scriptures,  the   Holy,  Ep.  1 ; 
Pref.8;v,2;xxiv,28,29, 
40 ;  xxviii,  59 ;  Cone.  5,  7. 
Sin,  ii,  xix. 

**       Remission    of,    Ap.    7; 
Nic.    9;    iv,   1 ;    vi,  2; 
xii,  1. 
Spires,  Diet  of,  Pref.  }5. 
Spirit,   Holy,  Ap.  7;   Nic.  7; 
Ath.  5-10,  13,  15,  17,  22, 
23;  i,  3,  6;  ii,  3;  iii,  5; 
V,   2,    4;    xii,   7;    xviii, 
2,  8. 
Supper,  Lord's,  The.  See  Mass. 
A  Sacrament,  v,  1,  2;  vii,  2; 
viii,  1,  2;  x,  xiv  ;  xxiv, 
5,  34. 
A  Communion,  xxiv,  34,  36. 
A  Eucharist,  xxiv,  41. 
Body  and  blood  of  Christ  in, 

X,  1. 
Bread  and  wine  in,  x,  2. 
Communicants  to   be   proved, 
and  instructed,  xxiv,  6, 
7. 
Corruptions  in,  xxii,  8  ;  xxiv, 
10. 


INDEX. 


91 


Supper,  Lord's,  The. 

Corruptions  in  rejected,  xxii,  9. 
Does  not  benefit  the  dead,  xxiv, 

22,  29. 
Does  not  justify,  xxiv,  28. 
False  doctrine  of  rejected,  x,  3. 
Guilt   of  unworthy  reception, 

xxiv,  12. 
How  to  be  used,  xiii,  1. 
In  Apostolic  times,  xxii,  2. 
In  both  kinds,  xxii,  1. 
In  Cyprian's  time,  xxii,  4. 
In  early  Church,  xxii,  3. 
In  Jerome's  time,  xxii,  5. 
Lutheran  service  in,  Scriptural 

and  ancient;  to  be  often 

used,  xxiv,  40. 
No  opus  operatum  in,  xiii,  3 ; 

xxiv,  22,  29. 
Not  a  sacrifice,  xxiv,  21. 
Pope  Gelasius,  xxii,  6. 
Processions  rejected,  xxii,  12. 
Proper  ceremonies  in,  xxiv,  2. 
Requires  faith,  xiii,  2 ;  xxiv,  30. 
To  be  administered  in  the  lan- 
guage of  the  people, xxiv, 

4. 
True  and  false  views  of,  No. 

iii,  v. 
Synod.     See  Council. 


Teaching  publicly,  xiv,  1. 


Traditions,  xv,  3,  4;  Ep.  2; 
xxvi,  1,  3,  5,6,8,  12-16, 
19,21,22,39,40;  xxviii, 
35,  37,  39,  42,43,  49,  64, 
67-69,  74. 

Transubstantiation  reject- 
ed, X,  2. 

Trust  in  God,  ii,  2;  xx,  38. 

Truth  of  God,  Pref.  11. 

Truth  not  gathered  from  rumor, 
Prol.  6. 

Unity  of  God,  1, 1,  2. 

Unity,  Concord  of  Church,  Pref. 
3,  4,  10,  13,  19,  23;  vii, 
1,  4;  xxviii,  71. 

Valentinians,  i,  5. 
Yows,  XV,  4 ;  xxiii,  8. 
"       Monastic,  xxvii. 

Weakness  of  Man,  xx,  34. 
Will,  xviii,  1,  4,  6;  xix;  xx. 
Works,   account  for,  Ath.  38; 
iv,  1;  vi,  1,  3;  xii,   6; 
XX ;  xxvi,  1;  xxvii,  43, 
49. 
World,  consummation  of,  xvii, 

1. 
World  to  Come,  Nic.  10. 
Worship.    See  Service. 
Of  Christ,  xxi,  3. 
Of  God,  xxvii,  49,  50. 
Of  saints,  xxi,  1. 


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